
W. L. Hayden, A. M. 



Church Polity 



A PRACTICAL TREATISE ON 

THE ORGANIZATION AND REGULATION OF 
THE KINGDOM OF GOD ON EARTH 

As Set Forth in the New Testament 



By W. L. Hayden, A. M. 




Entered according to Act of Congress by S. J. Clarke. 



INDEX. 



Page. 



PREFACE 7 

CHAPTER I— Preliminary Survey 9 

II— The Apostolic Office 19 

" III— The Evangelistic Office 35 

IV— The Pastoral Office 48 

" . V~The Deacon's Office 65 

" VI— Woman's Work 71 

" VII— The Rule of Discipline 92 

" VIII— Church Discipline 102 

IX— The Rights of the Congregation 131 

X— Appeals 140 

XI— Trials 151 

44 XII— Practical Unity 165 

APPENDIX 179 



PREFACE. 



Though ' 'of making of books there is no end, and much 
study is a weariness of the flesh," while man's personal and 
social needs create the demand, books will be made, and the 
flesh cannot grow weary in a worthier effort than that 
which supplies such demand. As material progress awak- 
ens inventive genius to apply natural forces to practical 
purposes, so spiritual progress stimulates the rational powers 
to use moral forces with wise economy and the greatest 
effect. 

The following pages contain the results of reading, re- 
flecting, writing and experience that run through more than 
thirty years of public life. At the earnest solicitation of 
many persons of different religious bodies, they are put into 
permanent form, in the hope that a wider circulation may 
increase their usefulness, and coming generations may gather 
fruit from these years of toil. 

The author claims some special fitness for his task, but 
wishes his work to stand exclusively on its merits as a 
scriptural presentation of a timely topic of much practical, if 
not vital, importance. 

The aim has been to be accurate in thought, clear in 
statement, and comprehensive in treatment of the subject in 
hand, without tediousness in detail or attempt at exhaustive- 
ness of materials in reach. There is no pretense of original- 
ity in ideas, or language in which they are expressed. Some- 
times authorities are cited and their language is copied 
without specific credit being given or usual quotation marks 
being used, that the manifestation of the truth may com- 
mend itself to every man's conscience in the sight of God 
without prejudice. 

But the author here gratefully acknowledges his indebt- 



PREFACE. 



edness to the publications of A. Campbell, R. Milligan, 
B. C. Deweese, and others whose books and essays have 
been read with pleasure and profit. 

Especial recognition of valuable assistance is due to M. 
P. Hayden, who has been deeply interested in the work 
from its beginning, and who is the author of the chapters on 
Church Discipline and Woman's Work. 

This work is in no sense a creed nor a book of discipline 
for any religious body. While the author knows no reason 
in scripture or common sense against the adoption of forms 
in the administration of church government, this treatise on 
Church Polity was not written with any expectation of 
adoption for such purpose, and, if it were, it could not be 
fairly regarded as a form of discipline until it is adopted by 
congregations affiliated in a general body. It is given to 
the public in the hope that it will meet a felt want and do 
good in the better ordering of the churches of Christ accord- 
ing to the teachings of the New Testament of our Lord Jesus 
Christ, in correcting irregularities that have hurt the cause 
of righteousness and impaired the usefulness of congrega- 
tions, and in helping to unify the movements of the mighty 
army of the redeemed marching under the Captain of our 
salvation to the conquest of the world and the bringing of 
many sons to glory. 



Church Polity. 



CHAPTER I. 

Preliminary Survey. 

The trend of religious thought toward the reunion of 
Christendom on a thoroughly scriptural basis brings into 
prominence all questions that have relation to this end. 

Subjects that have been considered from peculiarly de- 
nominational standpoints, and that present barriers to Christ- 
ian unity, demand reconsideration in the light of advanced 
intelligence, with a view to satisfactory adjustment. 

As in observing the motions of the planets from the earth, 
confusion and retrogression in movement are sometimes ap- 
parent because of the moving earth and its distance from the 
center of the solar system, which is the true point of observa- 
tion — so there is seeming conflict in systems that are seen 
from varying distances from the central orb of truth, that vi- 
talizes and controls the whole sweeping circle of divine revela- 
tion. The Christo-concentric view of Christianity is now 
generally accepted as the true view that harmonizes all parts 
of the inspired volume, revealing the lesser orbs of truth in 
right relation to a common center. 

The rays of Christian principle radiate from the person of 
Christ, who gives them power over mind, heart and con- 
science. All duty may be traced in direct line to Jesus. 
Methods are incidental and subject to modification by conse- 
crated wisdom and varying social conditions and environ- 
ments. 

Any method stamped with divine approval must always 
be regarded as the best. In the absence of such approval, 



IO 



CHURCH POLITY. 



the most effective way to accomplish a required duty should 
be sought, and, when found, adopted. Where Christ has left 
men free, they should stand fast in their liberty, only using 
it not for an occasion of strife and division, but by love serv- 
ing one another. (Gal. v: 15.) The initial point of inves- 
tigation is clear-cut definition. This is the more important 
when the line of inquiry leads directly into conflicting theo- 
ries, over petrified usages, through mountains of prejudice, 
and across marshes of ignorance. 

In strictness, there is no church government, since the 
church has no legislative authority, and no right to enforce 
its own will upon Christ's freemen. Judicial authority, 
within certain limits, and executive power are given to chosen 
representatives of the body of Christ to apply the law of His 
kingdom and to enforce the will of the King throughout His 
earthly realm. 

Church polity rests upon the authority of Christ, and is 
the application of His law in the organization and regulation 
of His kingdom among men. Its form is monarchical. To 
accept Hooker's dictum: " It is not possible that any form of 
polity, much less polity ecclesiastical, should be good unless 
God Himself be the author of it. ' ' 

Blackstone says: "All authority among men is either 
usurped or derived." Usurpation leads to tyranny. It is 
always dangerous to human rights, and especially so in the 
church, which should be the conservator of highest freedom. 
Soul-liberty consists in the absence of all restraint, except as 
God binds it with moral and religious obligation. 

Rightful authority is derived from the only source of all 
authority, through lawful channel. Without such provision 
for its communication, just government cannot exist. 

Public law is a rule of conduct prescribed by the supreme 
authority. But no law executes itself. What are called 
laws of nature are the generalizations of the Creator's uni- 
form mode of action in the physical universe. There must 
be intelligence clothed with executive power in order to have 
efficiency in maintaining social order. 

In the Christian institution there is but one King, I^ord 
and lawgiver — Jesus the Messiah. "He is the maker and 



PRELIMINARY SURVEY. 



monarch of all." He alone reigns over His church. He is 
invested with all authority in heaven and on earth. His 
government on earth is not in person or by proxy. He wears 
a crown in heaven, and His kingdom, in its true, divine and 
ancient character, throws its arms around every one in every 
place that calls upon the name of the Lord out of a pure 
heart and holds him directly responsible to the Head and 
Monarch of all. Though a spiritual kingdom, not of this 
world, it is not a mob, nor a fierce, lawless democracy, led by 
every aspirant and demagogue who has some by-ends and 
selfish impulses urging him forward in the career of personal 
honor, fortune or aggrandizement. The sovereign Lord and 
exalted King has need of laws, officers and organization 
through which to send forth His sanctifying spirit and power 
into this world. A book is not sufficient to govern the church. 
No book ever governed any community — not even the book 
of the law, or the book of the Gospel ; else Moses would have 
resigned when he wrote the law, and would never have laid 
his hands upon Joshua; else Jesus would never have sent out 
apostles, prophets, evangelists, pastors and teachers of the 
New Testament, when He had been crowned King, and sov- 
ereign executive His will. After the New Testament had 
been written, Paul would not have commanded Timothy or 
Titus to reprove, to rebuke, or to commit to faithful and 
competent persons the office of instructing and building up 
the church. Nor would he have commanded the community 
to know them that were over them in the Lord, and who admon- 
ished them, and to esteem them very highly in love for the 
sake of their work, i. e. , their office, and to submit themselves, 
and to obey them as those who watched for their souls. 

There are two principles of ecclesiastical organization 
that result in systems that are of elementary and essentially 
diverse attributes and tendencies. These are absolutism and 
individualism: the one is based upon dogmatic authority, and 
tends to concentration and tyranny; the other repudiates all 
authority in religion, and tends to disruption, anarchy and 
ruin. A spiritual despotism is the direct tendency of the 
one, and an uncontrollable spiritual libertinism and licentious 
liberalism is the certain onward progress of the other. In the 



12 



CHURCH POLITY. 



first ages of Christianity, the authority system issued in abso- 
lute Popery from accumulated abuses and corruptions; in 
later times the no-authority system uniformly terminates in 
the dissolution of society, and finds its quietus in pure Phari- 
saical independency, in which organization and discipline are 
greatly defective, and which is, therefore, essentially inade- 
quate to the present condition and wants of society. 

Whenever individuals unite for any purpose whatever, 
commercial, industrial, political, social, educational, benevo- 
lent or religious, there must be some kind of organization 
and government. There must be some basis of operation and 
co-operation, official superintendency and administration, and 
co-operation in execution, in order to the accomplishment of 
the object sought. Those who associate together for the 
promotion of a common interest must be organized into one 
body, with a head to plan and direct, and with hands and 
feet to execute or carry on the work to be done. No society 
can permanently exist without government; some persons 
must be placed in authority to guide and control, and the 
rest must submit to their authority, follow their guidance, 
and work under their direction. So that where there is so- 
ciety there must be government; where there is govern- 
ment there must be law; where there is law there must 
be penalty for its violation; when the law is violated 
and the penalty incurred, the law must be enforced and the 
penalty inflicted; otherwise the law cannot be enforced, the 
government cannot be maintained, and society cannot be pre- 
served and protected. These are fundamental and well-estab- 
lished principles of government, and constitute the basis of all 
forms of government, parental, political, scholastical and ec- 
clesiastical. They are true, also, of all organized industries 
and co-operative enterprises among men, as mills, factories, 
railroads and moral and benevolent societies. In all these, 
there must be organization, government, administration, co- 
operation. 

Jesus Christ has established a kingdom upon earth. This 
kingdom is also called a church, an ecdesia. This ecclesia 
consists cf persons called out from the world to be disciples 
or subjects of Christ. For mutual helpfulness, and for the 



PRELIMINARY SURVEY. 



13 



spread of the Gospel at home and abroad, it is necessary for 
Christ's followers to unite together in some organization and 
under some form of government. What shall this organiza- 
tion be ? What shall be the form of government for Chris- 
tians ? Has the Lord Jesus Christ established a system of 
organization and government, or are Christians at liberty to 
make their own arrangements and adopt their own form of 
government ? What saith the scriptures ? 

The scriptures clearly establish the following proposi- 
tions: 

(1.) Jesus Christ is King of His kingdom and Head of 
His church. All authority in heaven and on earth has been 
given to Him. He is Lord and Christ, the blessed and only 
Potentate, the King of kings, and Lord of lords; He is the 
Head of the church, which is His body; He is the Chief, the 
great Shepherd and Bishop of the souls of His followers. 

(2.) Jesus Christ has established laws for the govern- 
ment of His kingdom or church. He is our Prophet or Law- 
giver; we are commanded to hear Him; we are under law to 
Christ, and it is our duty to observe whatever He has com- 
manded. 

(3-) Jesus Christ has appointed officers for the regula- 
tion and administration of the affairs and interests of His 
church or kingdom. ' 'And God hath set some in the church, 
first apostles, secondly prophets, thirdly teachers, then mira- 
cles, then gifts of healings, helps, governments, divers kinds 
of tongues." "And he gave some to be apostles; and some 
prophets; and some evangelists; and some pastors and teach- 
ers." Comparing these two passages, we have the following 
order: 1st, apostles; 2d, prophets; 3d, evangelists; 4th, pas- 
tors and teachers. Hence, under Christ, the apostles stand 
first among the officers of His kingdom. 

(4.) The apostles are Christ's representatives or ambas- 
sadors, chosen, instructed, sent forth by Him, and inspired 
by the Holy Spirit to represent Christ's authority upon earth, 
and establish His kingdom in the world. 

Thus the apostles of Christ, as His master builders or 
architects, established the foundation of Christ's church or 



14 



CHURCH POLITY. 



kingdom, and others are to build upon this foundation ac- 
cording to their instructions. 

(5.) The system of church organization and adminis- 
tration established by the apostles of Christ for the govern- 
ment and regulation of Christ's disciples is binding on the 
church to the end of time. Where the apostles bind us, we 
are bound to observe their directions; where they have left 
us free, we are free to make our own arrangements according 
to the law of expediency. (Matt. xxviii:i8, 20; I Tim. 
vi:i5; Eph. i:2o-23; I Peter v 14; I Cor. xii:28; Kph. iv:n; 
Johnxv:i6; Luke xxii:2Q, 30; Matt. xviii:i8; John xiii:20.) 

At first, the entire government of the church was in the 
apostles, and their personal supervision continued while they 
lived. They made provision, however, for a continual per- 
sonal supervision of the affairs of the church after their de- 
parture. The government of the church is still under the 
rule and guidance of the apostles, as their directions are em- 
bodied in the teaching of the New Testament, and the af- 
fairs of the church are now to be managed in harmony with 
their instructions. 

The commission of Jesus to His apostles is the vital ?iexus 
between the crowned Head on high and His body on earth. 

From it came the established church and the completed 
revelation of Christ; the inspired record of the life, teaching, 
miracles, atonement, resurrection and coronation of our 
Lord, and all needful truth into which the chosen apostles 
were guided by the Holy Spirit. This record is the New 
Testament, the sole statute book of Christ's kingdom. 

The commission presents two phases of Christianity, viz.:. 
the evangelical and the ecclesiastical. The former includes 
the making of disciples and bringing them into personal and 
vital union with the divine life in Christ. Preaching is the 
divinely appointed means of salvation. (I Cor. 1:21.) 
The latter embraces everything necessary to the observance 
of all things commanded by Christ in order to the perfec- 
tion of His people and the usefulness of His church. ; 

The apostolic college was founded by the Lord Himself, 
and consisted of men chosen from among His own personal 
converts, who were sent out into all the world to convert all 



PRELIMINARY SURVEY. 



i5 



nations. It furnishes a grand model for the church in all ages 
in its aggressive and superintending character. This model 
contains a congregational, a presby terial and an episcopal ele- 
ment — congregational, in that the congregation, en masse, has 
a voice in electing its own officers, in receiving and exclud- 
ing members, and in deciding questions of prudential man- 
agement; presby terial, in that the congregation is required to 
submit to the elders of its own choice, when they are approved 
as scripturally worthy; and episcopal, in that there is en- 
joined a care of all the churches by an official superintend- 
ence of competent evangelists. It is methodical, but not 
methodistical, in the wise combination of all those elements 
which are the essential characteristics of efficient administra- 
tion under any form of church polity. 

Since the Christian Church is not a Christian church, but 
comprehends all congregations of Christians, contemplated as 
one great, universal community or kingdom, the co-operation 
of churches in districts, states and nations is essential to the 
highest triumphs of the church of God in its grand mission 
on earth. Competition between denominations should be su- 
perseded by co-operation of Christian congregations serving 
the same I^ord, filled with the same spirit, and obeying the 
law of Christ. 

Christians are placed under a Christocracy. The rights 
of God and rights of man are safety lodged in the hands of 
our King, who is the peer of the eternal God and the peer of 
glorified man. His spiritual kingdom is the church. He is 
head over all things for its sake. He claims only the regen- 
erated, sanctified and redeemed sons of men as His holy na- 
tion. They are spread over all nations but united in one 
God, one Lord, one Holy Spirit, one faith, one baptism, one 
hope, one church. No social system can perpetuate itself, 
extend its influence, or make its means and instrumentalities 
available, without a confederative organization. There is al- 
ways need for government and discipline in the church of 
Christ. These are indispensable to good order and useful- 
ness. 

Government, in its elementary principles, is the same in 
heaven and earth, in church and state, and under all forms. 



16 



CHURCH POLITY. 



There may be abuses of authority and errors in adminis- 
tration, to which all institutions are liable. But abuse should 
not annihilate right use, nor vitiate and annul a divine insti- 
tution, or even a human one that is indispensable to the ex- 
istence and welfare of any society. 

The church in a city, state, an empire, or a world of fallen 
humanity, must have an organization that has the pow T er of 
abstracting from the mass of mankind materials to promote 
its healthful growth as a community. This power consists 
mainly in such an organization as brings to bear upon that 
community its whole moral and spiritual force. 

Therefore, counsel, conjoint purpose, and concerted ac- 
tion, in their aggregate mass of influence, are the first grand 
instrumentalities to accomplish this end. This requires sta- 
tistical knowledge, joint consultation, co-operation by execu- 
tive boards, stated meetings for deliberation, and special 
meetings on occasion to meet emergencies. 

These are the elements of a polity that conforms itself to 
the genius of human nature and to all conditions of human 
society, as developed in the Christian scriptures. The right 
of suffrage is the foundation of all freedom, both political and 
religious. Salvation itself is attainable only in virtue of this 
right. A man votes for or against Christ, as he chooses. * 
No man is compelled to go to heaven or hell. In religion, 
everything must be voluntary. But when a man confesses 
Christ as his personal sovereign, he is obligated to obey His 
laws and to respect the equal rights of Christ's freemen 
throughout His kingdom. This obligation draws men into 
local assemblies for worship, sendee and fellowship. 

G. A. Jacobs, D. D., in his admirable work, "The 
Ecclesiastical Polity of the New Testament," gives a clear 
survey of the subject in his first chapter. A few paragraphs 
are here transcribed: 

' 1 Jesus Himself commenced His kingdom, and those who 
attached themselves to Him became its citizens. Jesus Him- 
self made known the great moral principles which were to 
regulate His subjects. 

1 ' But the church was not begun until after the descent of 
the Holy Spirit upon the apostles on the day of Pentecost, 



PRELIMINAR Y SUR VE Y. 



17 



and it was never mentioned, except prospectively, before that 
time. Men could be admitted into the kingdom of Christ as 
soon as they were willing to submit to His authority, and to 
conform to the life which He lived and taught; but they 
could not be formed into a church until they believed in Him 
as the Son of God, the Saviour of those who received Him by 
the justifying righteousness of His life and the atoning sacri- 
fice of His death, and the imparter of the Holy Spirit, and the 
future judge of man; and this could not be until after His 
work . on earth was done, and He had risen again and as- 
cended into heaven. 

"The apostles, therefore, were the founders of the Christian 
church. They were its divinely appointed and infallible 
teachers and legislators. They were its supreme authorities 
on earth to declare its doctrines, and to prescribe its form and 
polity, to admit into it and exclude from it, to bind and to 
loose, to remit and to retain sins. They were, in short, to 
organize the church as a regular society, possessed of a defi- 
nite character, with its own especial rights, privileges and 
objects. They were to rule in it as long as they lived, and it 
rested with them to leave such instructions for its future 
guidance as they might consider necessary for its continu- 
ance and welfare as a permanent institution in the world. 

1 ' To qualify them for this high office and important work, 
the apostles received a divine authority and power from the 

commission of Christ and the inspiration of the Holy Spirit. 

^ ^ % * * * ijc 

' ' The church of the apostolic period is the only church in 
which there is found an authority justly claiming the ac- 
knowledgment of Christian bodies in other times. And such 
authority is found in this church, not because it was pos- 
sessed of a truer catholicity, or a purer constitution, or a 
more primitive antiquity than belong to succeeding ages, for 
neither antiquity, nor purity of form, nor catholicity confers 
right to govern or command ; but because it was under the 
immediate rule and guidance of the apostles, and it is their 
infallible judgment alone, as exhibited in this church, which 
has a legitimate claim to our submission. 

"Notwithstanding the still generally acknowledged su- 



i8 



CHURCH POLITY. 



premacy of Holy Scripture, the main current of church opin- 
ion on all questions of polity and practice, to say nothing of 
doctrines, has for a very considerable time been setting 
strongly towards the ecclesiastical system of the third and 
fourth centuries, to the neglect, in this respect, of the New 
Testament; and many are carried quietly along with the 
tide, knowing little or nothing of the shore to which it is 
wafting them. 

"It is very unwise, unapostolic and un- Christian to bind 
fast what the apostles unbound, and for one church to con- 
demn another for differences of judgment in such questions. 
The authority to which alone we should appeal is that of 
the Divine Head of the whole church, as it may be gathered 
from the words and actions of His inspired apostles. The 
one safe and legitimate course in all our church reforms is to 
go to the New Testament as our guide. 

"The valuable remark of Richard Hooker is a necessary 
caution. He says: 'The superstition that rises voluntarily 
and by degrees which are hardly discerned, mingling itself 
with the rites even of every divine service done to the only 
true God, must be considered as a creeping and encroaching 
evil, an evil the first beginnings whereof are commonly harm- 
less, so that it proves only then to be an evil when some 
further accident doth grow unto it, or itself come unto further 
growth.' 

1 'The essential characteristics of the early Christian com- 
munity are personal, spiritual liberty in Christ and a social 
equality in the church. The whole polity of the apostolic 
times was adapted to these conditions, and grew out of them 
as a natural organism of the common Christian life. ' ' 

A practical treatise on the subject will cover all its bear- 
ings on the propagation of the Gospel, the planting of churches, 
the good order and co-operation of congregations, and the 
wise combination of evangelical forces in resisting the assaults 
of all forms of opposition from the enemies of Christ. 

The following chapters will treat the several branches of 
this important theme under appropriate heads. 



THE APOSTOLIC OFFICE. 



19 



GHAPTER II. 
Thk Apostolic Office. 

In the historical development of Christianity, the apostle- 
ship is next to the life, teaching, miracles, sacrificial atone- 
ment, and victorious resurrection of Jesus the Christ. 

This is the complement of the ministry among men of 
our Lord, and is essential to complete that which He began 
to do and to teach. Jesus instituted the apostolic office with 
special care, and buttressed it with His own personal choice 
and education of the men to fill it on the one side, and with 
the special endowment of the Holy Spirit on the other. 

This office is the sole means of bringing the incarnate 
life and the death of the Son of God into contact with in- 
dividual minds, hearts and consciences from the day of His 
ascension down to the remotest ages, even to the end of time. 

Through Jesus in person, those chosen for this office 
' ' received grace and apostleship for the obedience of faith 
among all nations for his name. ' ' (Rom. i:5, xvi:26. ) 

These persons thus chosen and specialty endowed were 
ambassadors for Christ, to whom was given the ministry of 
reconciliation. (II Cor. v:i8, 20.) 

They were invested with plenary authority to transact 
business in this world for the King in the heavens, in the in- 
auguration of His kingdom on earth and the establishment 
of it, so that it might be an everlasting kingdom, break in 
pieces and consume all other kingdoms, and by peaceful 
conquest work its way to universal dominion. 

From its nature and position, this office is extraordinary, 
of highest rank and dignity, giving authority and unity to 
the appointments of Christ's kingdom on earth. A clear 
conception of it lies at the foundation of a correct under- 
standing of the Gospel, the church and its polity. 



20 



CHURCH POLITY. 



The first inquiry is as to the persons of the apostleship. 
Who are eligible to the apostolic office ? 

The word "apostle" means one sent, a missionary. It is 
used in the scriptures in speaking of Christ sent by His Fa- 
ther, of those sent by Jesus, and of those sent by the church. 
(Heb. iii:i; Matt. x:2; Actsxiv:4, 14; Phil, ii : 2 5 . ) But when 
applied to the apostolic office, it is limited to those sent by 
Christ in person, and during His life included only twelve 
disciples. The names of the twelve apostles are mentioned 
in four lists. (Matt. x:2-4; Mark iii: 13- 19; Luke vi:i3-i6; 
Acts i: 13.) 

One of these by transgression fell, and another was chosen 
' ' to take part of this ministry and apostleship ' ' from which 
Judas fell, and was numbered with the eleven. He was 
Spirit-filled and acted with the eleven on the day of Pente- 
cost, thus keeping the original number full. (Acts i:26 and 
ii:i 4 .) 

Later, Paul was chosen by a personal appearance of 
Jesus, and became in a peculiar sense the apostle of the 
Gentiles. (Acts ix:i5, xxvi:i6-i8; Rom. xi:i3.) 

These thirteen men are all that Jesus chose and put into 
the apostolic office. 

Conybeare and Howson truly say: "They were ap- 
pointed by Christ Himself with absolute power to govern His 
church; to them He had given the keys of the kingdom of 
heaven with authority to admit or to exclude; they were 
also guided by His perpetual inspiration, so that all their 
moral and religious teaching was absolutely and infallibly 
true; they were empowered by their solemn denunciations of 
evil and their inspired judgments on all moral questions to 
bind and to loose, to remit and to retain, the sins of men. 
This was the essential peculiarity of their office, which can 
find no parallel in the after history of the church. But, so 
far as their function was to govern, they represented the 
monarchical element in the constitution of the early church, 
and their power was a full counterpoise to that democratic 
tendency which has sometimes been attributed to the ecclesi- 
astical arrangements of the apostolic period. M ( ' ' Life and 
Epistles of Paul, " chapter xiii.) They had no official sue- 



THE APOSTOLIC OFFICE. 



21 



cessors. From the nature of their duties there could be no 
succession. First of all, they were witnesses to Christ. In 
order to be witnesses, they must have personal knowledge of 
the things concerning which they bear testimony. They 
must have seen the I^ord, heard Him, handled Him, been in- 
structed and commissioned by Him; particularly, they must 
have seen Him after He was known to be dead, that they 
might be witnesses of His resurrection. (Acts i andii.) 
Secondly, they must be so fully under the supervision and 
control of the Holy Spirit as to guard them against mistake 
in remembering what the Great Teacher said to them, in 
giving utterance to His teaching, in expressing other truth 
into which they were guided by the Spirit, and in con- 
firming their claim to spiritual endowment in signs and 
wonders and mighty deeds. These were the signs of an 
apostle. (John xiv:26, xv:26, xvi:i3, 14; II Cor. xii:i2) 

Without these qualifications of having companied with 
the immediate associates of Jesus, and of Spirit-endowment 
manifested in unmistakable miracles, no man could be an 
apostle of Christ. The assumption of apostolic authority 
without apostolic illumination and power is a shadow with- 
out a substance, — a form of godliness without the power 
thereof. This is the germ of the most dangerous ecclesias- 
ticism and the most intolerable tyranny that has ever af- 
flicted the church of the living God. 

The commission of Christ to His apostles defines the scope 
of their office. It is the letter of instruction from the King 
to His ambassadors. It comes from Him who is clothed with 
all authority in heaven and upon earth. It commits to these 
apostles all the interests of the kingdom of heaven on earth. 
When endued with power from on high, they were to make 
disciples of the nations, introduce them into the kingdom of 
God's dear Son, and teach them to observe all things com- 
manded by Him. All this involved the full proclamation of 
the Gospel, the announcement of the law of pardon as 
Heaven's ultimatum to a rebellious world, the institution of 
ordinances for the observance of Christ's disciples, and the 
giving of all needful laws for the government of the church 



22 



CHURCH POLITY. 



through all the ages, and the extension of the kingdom of 
God into all the world. 

Whatever was said and done by those apostles within 
their instructions bound men on earth and Christ in heaven. 
If they had transcended their commission, their utterances 
and acts to that extent would have no legal force anywhere. 
They acted clearly within their commission, which is the 
legal basis of the universal church of Christ and the most 
important document on the records of time. 

Any man who tampers with that commission, deviates 
from its specified terms of salvation, or despises its authority, 
takes a fearful responsibility, presumptuously touches the 
ark of the covenant, weakens the foundation of the world's 
hope, forfeits all just claims as a true minister of Christ, and 
becomes a mere peddler of theological wares, without license 
from the government under which he assumes to live. 

The apostles had the sole responsibility of the execution 
of the will of the Son of God in founding, organizing and 
fully equipping the church of Christ on earth for the fulfill- 
ment of its heaven-born mission, until Jesus comes again, 
without sin-offering, to take His ransomed people home. 
This was done by these ambassadors of Christ and needed 
no repetition. 

The assumption of apostolic succession in office is the 
basis of Roman, Grecian and Anglican episcopacy. This 
question reaches granite-rock of church organization. It is 
the point of widest divergence in church polity, and demands 
careful examination in this connection. 

The high claim of the Church of Rome is thus stated by 
herself: ' 1 Christ organized His church on earth as it was to 
endure unto the end of time, instructing His apostles in 
the order in which He had constituted them, with St. Peter 
as their head, to teach all nations unto the end of time. 
Just as in any society all of authority and prerogative essen- 
tial to the office pass from him who first holds the reins of 
government to his legitimate successor as head of that so- 
ciety, so, too, the words addressed by our Lord investing St. 
Peter with supreme authority over the entire church were 
addressed to St. Peter, not only as personally regarded, but 



THE APOSTOLIC OFFICE. 



23 



also as representing in his person the entire series of his 
legitimate successors in this office and dignity down to the 
end of time. ' ' 

The main issue here turns on the crucial passage in Matt. 
xvi:i8, 19. 

The immense superstructure of the papal hierarchy is 
reared upon this assumed supremacy of Peter, and the fur- 
ther assumption of legitimate successors in office. The 
words of our Lord in the conversation at Caesarea Philippi 
say nothing of succession in office, and give no warrant for 
the inference on which Rome rests. 

First, we raise the question of fact: Did Christ, in the 
foundation of His church, confer upon any single individual 
supreme authority over the entire church in all things essen- 
tial to the salvation of men (the end for which the church 
was instituted) , and make constitutional provision for this 
official succession ? 

If so, it is the duty of all true followers of Christ to sub- 
ject themselves to this supreme head and render obedience. 
But if not so, the Church of Rome is built on a strong delu- 
sion and a stupendous assumption. The same is true of the 
historic episcopate in other ecclesiastical establishments. 

The visible primacy of the church is claimed for no other 
among the apostles than Simon Peter, the son of Jonas. It 
is certain that the words of Jesus to Simon in this famous 
passage do not declare, either explicitly or implicitly, the 
authoritative, infallible headship of Peter over the entire 
church of Christ, since these words are not in the passage, 
and the ideas they represent are not necessarily implied. 

Prominence is not pre-eminence; precedence is not presi- 
dency; primacy is not equivalent to supremacy. Prominence 
in the apostolic college, precedence of the name of Peter, 
and his primacy in the divine arrangement for an orderly 
and authoritative inauguration of the kingdom of Christ, do 
not establish the pre-eminence, the presidency, or the suprem- 
acy of Simon Peter over his fellow-apostles or the entire 
church of Christ on earth. This crucial passage is bed-rock 
on this great question, and the mighty battle between Rom- 



24 



CHURCH POLITY. 



anism and Protestantism must be fought over "this rock." 
Here, too, we must discover the power of the keys. 

Our Lord uses the figurative language of the East. In 
one verse (Matt. xvi:i8) the church is likened to a building 
about to be built. In the next verse (19) it is likened to a 
kingdom about to be established. The building must stand 
on a sure foundation ; hence ' ' on this rock I will build my 
church," said Christ. The kingdom must be opened by 
some one on earth. 

What then is fairly and necessarily implied in the declara- 
tion of Christ to Peter: " I will give unto thee the keys of 
the kingdom of Heaven ? ' ' Whatever is not in these words 
by necessary implication relating to the question in hand, is 
not there at all. A key is a symbol of authority. The 
plural ' ' keys " is a symbol of full authority to open or to 
shut that to which the}- belong. The language of Christ 
does fairly impty that Peter was the one of the apostles who 
should open the Kingdom of Heaven to men. This was, 
however, the divine order in the inauguration of the new 
reign of the Messiah. It gave primacy to Peter, but not su- 
premacy. For the power to bind and loose was given to the 
other apostles also. (Matt. xviii:i8.) Peter received the 
same commission as the other eleven and no other. Peter 
stood up with the eleven on the feast of Pentecost, when it is 
conceded the Kingdom of Heaven was opened and three 
thousand souls entered into it. The fact that the eleven, 
equally endowed with the Holy Spirit, stood up with Peter 
and silently acquiesced in his utterances shows their recogni- 
tion of the primacy of Peter as spokesman, but disproves his 
supremacy as head of the church. Because of his primacy, 
Peter is sent for to open " the door of faith to the Gentiles." 

The power of the keys was the authority to open the 
kingdom by an authoritative promulgation of the law of par- 
don under the administration of King Jesus, as expressly 
contained in the commission of Christ to all His apostles. 
Neither Peter, nor any other apostle, nor all the apostles, 
and much less uninspired men, ever received authority to 
modifiy the terms of Christ's commission. Peter used the 
keys given to him and did not make new ones. The ques- 



THE APOSTOLIC OFFICE. 



25 



tion of supremacy among the apostles was once presented to 
Christ, and He postively forbade it. He said: "Ye know 
that the princes of the Gentiles exercise dominion over them, 
and they that are great exercise authority upon them; but it 
shall not be so among you." (Matt. xx:25, 26.) Peternever 
exercised authority over the other apostles. He always 
acted with them. He sat in the council at Jerusalem under 
the presidency of James, and participated in the discussions 
on the same footing with Paul and Barnabas. Paul includes 
all the apostles in his foundation of the church. (Kph. 
ii:20.) Peter receives censure from Paul for his dissimula- 
tion, which is repugnant to the assumption of his supreme 
headship or of his infallibility. This power of the keys, 
therefore, does not imply the " authoritative, infallible head- 
ship of Peter over the entire church of Christ. ' ' 

When Simon, son of Jonas, was brought before Jesus, He 
said, 1 ' Thou shalt be called Cephas, which is interpreted a 
stone." At Caesarea Philippi, Jesus fulfilled his promise 
and called Simon, son of Jonas, Petros, "a stone." The 
significance of this name as applied to the person of Simon 
is to be found in the fact that he was to receive " the keys." 
But we have clearly shown that the power of the keys does 
not imply supremacy, but only primacy. Hence Simon is 
not " this rock " upon which the church is built. Every 
Greek scholar knows that Jesus said ' ' upon this petra I will 
build my church." Petros is a single stone, a piece of rock. 
Petra is rock, masses of living rock. Iyiddell and Scott, in 
their lexicon, say: " There is no example in good authors 
of petra in the signification of petros for a stone." Without 
violence to the language, Christ could not have used petra 
to refer to Petros, the person of Simon, son of Jonas, when He 
declared, "upon this rock I will build my church." He 
could have referred to nothing else but Himself, as presented 
in the confession made by Peter as the representative apostle. 
Peter himself so understood it, and hence applies the proph- 
ecy of Isaiah xxviii:i6 concerning " the sure foundation " to 
Jesus Christ, ' ' to whom coming as to a living stone, ' ' an un- 
broken rock. Paul declares that " other foundation can no 
man lay than that is laid, which is Jesus Christ." The 



26 



CHURCH POLITY. 



apostles were as single stones in the foundation of the holy 
temple in the Lord, because they were next to our I^ord and 
received inspiration directly from Christ, which enabled them 
to speak with authority in the church. In this sense in- 
spired men were on an equality. Jesus the Christ, the son 
of the living God, whom the Father in heaven revealed to 
Peter and others at His baptism, and not Peter, is this rock- 
foundation of the church. He alone, "God incarnate," 
can meet the necessities of ' ' the one holy Catholic apostolic 
church," and is the supreme Head. Peter is therefore not 
presented as the rock upon which 1 ' the sacred structure of 
the church is to be built by the work of the divine Architect's 
hands, ' ' as Rome assumes, but has never proven. 

Who, then, sustains the characteristic relations to the en- 
tire church of Christ on earth of a foundation to a building ? 
Supreme authority is the foundation rock of every social 
edifice. This is the fundamental primary element of every 
society. This is the principle that gives lasting stability to 
every community. This is the cause of all social unity, and 
this the principle to which all members and the society must 
be subject, and from which if any are separated they forth- 
with cease to be enrolled among the members. This author- 
ity, too, must be universal and supreme. Whoever possesses 
" supreme authority and jurisdiction over the entire church, 
and over every portion and member of it," is the rock, and 
sustains all the characteristic relations to the whole church 
that a foundation sustains to the superstructure. 

Jesus said just before He went to His Father, " All au- 
thority is given unto me in heaven and in earth." (Matt, 
xxviii : 1 8 . ) The God of our I^ord Jesus Christ, the Father of 
glory * * . * ' ' raised him from the dead and set him at 
his own right hand in the heavenly places, far above all 
principality, and power, and might, and dominion, and every 
name that is named, not only in this world, but also in that 
which is to come: and hath put all things under his feet, and 
gave him to be the head over all things to the church, which 
is his body, the fulness of him that filleth all in all. ' ' (Hph. 
i 120-23.) Since Christ possessed supreme and universal 
authority and never transferred it to Peter, but still retained 



THE APOSTOLIC OFFICE. 



27 



it after giving His commission to His apostles, and to Peter 
only as one of the twelve, Christ Himself, and not Peter, is 
the foundatiou-rock of supreme authority and universal do- 
minion over the church. Thus, as the word of God declares 
in the most simple and in the clearest terms the supreme 
headship of Christ over His body, the church, we prove Him 
to be the rock-foundation upon which His church is built. 
The Romanist reverses this, the proper procedure, and as- 
sumes — without a single declaration of scripture, either ex- 
plicitly or implicitly, to warrant it, and contrary to the plain- 
est rules of Greek grammar and usage, that will not allow 
petra ' ' rock, ' ' to be used for Petros, 1 Teter" — that Simon, 
son of Jonas, is the rock-foundation, and proceeds to infer his 
supreme and infallible headship over the universal church. 
He knows that frail, mortal Simon could not fill these char- 
acteristic relations to the entire church. Hence he assumes, 
without a word of proof, that he is peculiarly assuted by the 
perpetual presence of our blessed Lord and immediate gui- 
dance of the Holy Ghost. He knows that Peter would and 
did soon die, and then the church would be headless and 
foundationless. Hence he invents the fiction of a succession 
in this supreme office. 

The argument to prove the infallible headship of Peter 
all goes for nothing without the dogma of official succession. 
It perpetrates the bald fallacy of taking for granted in its 
conclusion what is not in the premises, either in terms or by 
necessary implication. But God incarnate, whom Protest- 
ants hold as the sure foundation of His own spiritual house, 
the exalted and universal head of the church of the living 
God, purchased with His own blood, is the same yesterday, 
to-day and forever. He holds the reins of government in 
His own hands. He could have no successor and needs none, 
and hence makes no allusion to succession in His declared 
purpose to build His church. The Protestant position is 
superior to that of the Romanist as Christ is above Peter, as 
the heavens are higher than the earth. 

The Romanist emphasizes the important truth that ' 1 the 
fundamental, primary element of every society is supreme 
authority. ' ' When pressed to the wall on the question of 



28 



CHURCH POLITY. 



supreme headship of the church, he concedes that Christ is 
"the primary rock, the rock of ages, the ever-living rock." 
It is claimed that 1 ' by the very name of Peter, " he is " the 
secondary rock. ' ' Then there are two rocks, the primary 
and the secondary. This secondary rock is called Petros ; the 
primary is called Petra. So when our Lord said to Simon: 
"Thou art Petros," or Kepha, He did not invest him 
with supreme authority, but with authority in a secondary 
sense. He ' ' communicates to him a temporal participation 
in His own Divine authority, in the government of His king- 
dom on earth." This is the truth well stated, and, to quote 
again, "the words addressed by our Lord, investing St. 
Peter with • secondary ' authority over the entire church, 
were addressed to St. Peter, not only as personally regarded, 
but also as representing in his person — ' ' what ? Here is a 
fundamental difference. Both parties admit this representa- 
tive character in which Simon was addressed, but differ as 
to what he represents. The Catholic says, 1 ' the entire 
series of his legitimate successors in this office and dignity 
to the end of time. ' ' The Protestant says, ' ' the entire cir- 
cle of apostles and prophets." Paul decides the question 
against the former and for the latter. ' 1 Ye are built upon 
the foundation of apostles and prophets, Jesus Christ himself 
being the chief corner-stone." 

The authority communicated to the apostles was limited 
by the explicit instructions in their commission, still exists 
in the church, and will continue to exist in it to the end of 
time, embodied in the inspired record of their acts and teach- 
ings. 

If it were the will of the ever-living Christ that the au- 
thority communicated to Peter and those united with him in 
the apostolic college should be continued to legitimate suc- 
cessors, He would have so declared in plainest terms, and 
would have provided specifically for the succession, so that 
it might be legally handed down the ages. He never so 
declared in any terms, and made no provision for it what- 
ever. It is not enough to expose the fallacies of the papal 
interpretation of this declaration of our Lord concerning the 



THE APOSTOLIC OFFICE. 



29 



foundation of His church — its true meaning should be brought 
out. 

For this purpose it is only necessary for the intelligent 
reader to exercise his right of private judgment, which has 
been fully vindicated by the reformation of the sixteenth 
century. But this is not the right of an individual to make 
definitions to suit a purpose, nor to disregard the accepted 
principles of the language in which he is studying the Bible, 
nor to add to or take from what is written by inspiration. Pri- 
vate judgment is the inalienable right of every human being 
who must give account to God to understand the revelation 
of God to men for himself. It is also his duty to search the 
scriptures with the candid use of his faculties, in the light of 
standard lexicons, acknowledged rules of grammar, the con- 
textual circumstances and contemporary history. This right 
is cheerfully accorded to every one, while protesting against 
the groundless assumptions, interpolations, post-apostolic in- 
novations and ecclesiastical traditions of the great apostasy. 

Protestantism demands the right of an open field in which 
to expose error and to vindicate the truth, and thus to obey 
the apostolic injunction to " contend earnestly for the faith 
once for all delivered to the saints. ' ' 

The following exposition of this important conversation 
is submitted with firmest confidence in its correctness. As 
introductory to this task will the reader turn to Matt. xvi:i3 
—20 and carefully read the entire paragraph. What is the 
meaning of this paragraph, as a whole, that naturally comes 
to an unbiased reader ? It is a conversation that occurred 
between Jesus and His disciples at Caesarea Philippi. Jesus 
asks them, "Whom do men say that I, the son of man, 
am ? ' ' They give the common reports concerning Him, 
which are not satisfactory to Him. He then says to them, 
the twelve disciples, " But whom say ye that I am? " All 
are addressed, and the question assumes that all may or 
ought to be able to answer it. Simon Peter, owing perhaps 
to a strongly impulsive nature, is the first to speak. He 
answered and said: "Thou art the Christ, the son of the 
living God. ' ' He thus voices the common faith of all His 



30 , CHURCH POLITY. 

disciples (John vi 167-69) , and no other response was neces- 
sary, and hence no other is recorded. 

Jesus promptly sets the stamp of His approval upon the 
two-fold confession of faith which declares Christ's official 
relation to man and His personal relation to the living God 
by pronouncing a blessing upon Simon. ' ' Blessed art thou 
Simon, son of Jonas, for flesh and blood hath not revealed it 
unto thee, but my Father which is in Heaven." When and 
how did the Father reveal this to Simon ? 

The inspired record states two facts that finally and def- 
initely settle the point: 

(1.) ''And Jesus, when he was baptized, went up 
straightway out of the water: and lo, the heavens were 
opened unto him, and he saw the Spirit of God descending 
like a dove, and lighting on him: and lo, a voice from heaven, 
saying, 1 This is my beloved Son, in whom I am well 
pleased.' " (Matt. iii:i6, 17.) 

(2.) Peter said: " Wherefore of these men which have 
companied with us all the time that the Iyord Jesus went in 
and out among us, beginning from the baptism of John unto 
that same day that he was taken up from us, must one be 
ordained to be a witness with us of his resurrection." (Acts 
i:2i, 22.) 

Peter then understood that no man could be a successor 
of an apostle who had not companied with the disciples of 
the Lord Jesus from His baptism by John. Hence the other 
disciples saw the baptism of Jesus, heard the voice of the 
Father in Heaven, and received the revelation of the truth 
confessed by Peter at the same time and in the same way 
that it was revealed to Simon. 

Peter alone was pronounced blessed because he formulated 
this good confession in response to the inquiry of his I,ord. 
Now is all this to be lost sight of and dropped out of thought 
in the further conversation, as the papal theory implies? 
The question Christ propounded to His disciples was de- 
signed to elicit the very response which Peter gave. Peter 
was destined from the day he was brought to Jesus to have 
a prominent place and exalted honor in the founding of the 
church. As he represented the faith of all the apostles in 



THE APOSTOLIC OFFICE. 



3i 



his confession of Christ, so he was to be the personal repre- 
sentative of apostolic authority on the great opening day of 
the Kingdom of Heaven on earth. 

The honor is conferred upon him when Jesus said to 
Simon, " Thou art Peter," and immediately Jesus laid the 
creed-basis of the society of His followers, saying, ' ' Upon 
this rock I will build my church," the pronominal adjec- 
tive referring directly to the fundamental truth of Christian- 
ity just expressed by Peter, and thus preserving the line of 
thought throughout the entire interview — closing with a 
charge not to proclaim that Jesus was the Christ. 

A Catholic priest and a Christian preacher discuss this 
primary element of every society. The preacher says: ' 'What 
is the foundation-rock upon which every social edifice must 
be based ?' ' The priest answers: ' ' Supreme authority is the 
foundation-rock of every social edifice. ' ' The preacher says 
to him: "Happy art thou, the priest, for thou art learned and 
hast promptly confessed the truth ! And I say also unto 
thee, thou art a co?ifessor and upon this co?ifession I will build 
my argument. ' ' Who would imagine that the words 1 ' this 
confession ' ' refer to anything else than the truth confessed 
by the priest ? It could never occur to an unbiased reader 
that this confessio?i means the person of the confessor him- 
self. 

A true conception of the fundamental importance of Pe- 
ter's confession of Christ as the sole creed-basis of the church 
compels the view that this rock is Christ. The whole trend 
of Protestant thought upon the creed question to-day is in 
the direction of that two-fold confession as the faith that 
saves. It is the central truth of the revelation of God. Isaiah 
prophecies of the sure foundation. (Is. xxviii:i6.) Peter 
applies this prediction to Christ Himself. (I Peter ii: 6.) He 
preached that Jesus is both Lord and Christ, and whosoever 
believeth on Him shall receive remission of sins. John 
wrote his gospel that men may believe what Peter confessed. 
(John xx:30, 31 .) He also said, 1 'This is the faith that over- 
comes the world." (I John v:4, 5.) 

Paul testified in Corinth that Jesus is the Christ (Acts 
xviii:5), and thus laid the foundation of the church there, 



32 



CHURCH POLITY. 



and declared that other foundation can no man lay. (I Cor. 
iii:io, ii.) He said to the jailor in Philippi, " Believe on 
the Lord Jesus Christ and thou shalt be saved and thy house. 
(Acts xvi:3i.) He wrote " to all that be in Rome," "that 
if thou shalt confess with thy mouth the Lord Jesus and be- 
lieve in thine heart that God hath raised him from the dead, 
thou shalt be saved." (Rom. x:9.) 

Paul says explicitly of that spiritual rock, That rock is 
Christ;" also, "He is the head of the body, the church," 
and in all things He has the pre-eminence. 

The body of Christ is not a monstrosity with two heads, 
one invisible in heaven and the other visible to a few in the 
Vatican. 

These testimonies of inspired apostles, in simplest and 
clearest words, present their conception of the foundation on 
which believers rest, and of the meaning of our Lord when 
He said, in the hearing of His disciples: " Upon this rock I 
will build my church." 

Jesus, the Christ, the Son of God, and He only, sustains 
all the essential characteristic relations to the universal 
church of a foundation to the super- structure built upon it. 
He is the primary part of the edifice ; gives lasting stability 
to it ; makes and keeps all one who build on Him alone, and 
on Him every living stone in His spiritual house rests by a 
personal faith. The whole system of Christianity is founded 
upon the Christ of God, and this is the natural interpreta- 
tion of the entire conversation of our Lord with His disciples 
at Caesar ea Philippi. The scope of the context excludes any 
other view. 

When Christian believers repudiate all other authorita- 
tive creeds, and submit divers intellects and wills to the au- 
thoritative voice and the guiding hand of the Son of God, 
there will be a complete restoration of the original unity of 
the church. Faithful men, who continue in the things which 
they have learned and have been assured of, knowing that 
they have learned them of the only Spirit-endowed apostles 
of Christ, will be thoroughly furnished unto all goods works 
so long as the church is to endure. Thus by the institution 
of our Lord the building has one and the same sure founda- 



THE APOSTOLIC OFFICE. 



33 



tion through the centuries, the "Rock of Ages Cleft for Me. ' ' 
He has prevailed over the gates of Hades, and defies all as- 
saults of Satan and impious men. The wavering minds of 
tempted disciples may receive divine encouragement, and 
their souls be confirmed by the enduring word of God 
through faith. The spiritual kingdom diffused throughout 
the earth will have the uniting power of consolidated au- 
thority of ' ' the blessed and only Potentate, the King of 
kings and Lord of lords." The sheep will enjoy all needed 
watchful care and wholesome pastures, while the lambs may 
hear the friendly voice, be followed by the faithful search, 
and folded in the affectionate embrace of duly qualified and 
divinely- appointed under-shepherds, until He whom Peter 
himself calls ' ' the Shepherd and Bishop of your souls, ' ' 
" the Chief Shepherd, " shall appear, when all, pastors and 
flock, ' ' shall receive a crown of glory that fadeth not away. ' ' 
The Lord's prime ministers were properly called apostles. 
They were educated, trained and commissioned by Himself 
in person. They had seven points peculiarly differential 
from all other functionaries in the kingdom of Christ. These 
were: 

(i.) They saw and heard and knew the Lord Jesus 
Christ Himself in person. 

(2.) They were immediately called and chosen to that 
office by Christ Himself. 

(3.) Infallible inspiration was an essential requisite to 
the exercise of that office. 

(4.) The power of working miracles was an indispens- 
able qualification to the full discharge of the duties of that 
office. 

(5.) To them was specially given the power of impart- 
ing spiritual gifts and miraculous powers to others. 

(6.) Their mission was universal — the whole world was 
the field of their operations. 

(7.) They exercised, while they lived, a superintend- 
ence over all churches planted by their instrumentality, and 
their authority was paramount to all other functionaries. 

The thirteen apostles chosen, ordained and endowed by 
the newly- crowned Messiah faithfully and fully executed 



34 



CHURCH POLITY. 



their commission. When they entered into everlasting rest, 
the chnrch was established, with all needful ministries to 
edify, extend and perpetuate it throughout all coming cen- 
turies. Then the extraordinary, which was necessary to 
found a new institution, was succeeded by the ordinary, 
which is sufficient to teach, regulate and govern the subjects 
of Christ's kingdom according to the laws that went forth 
from Jersualem. The revelation of God was completed. 
The word of faith is henceforth nigh every believer, even in 
his mouth and in his heart. The apostolic office ceased, 
and evangelists and pastors became the permanent teachers 
and superintendents of the church. 



THE EVANGELISTIC OFFICE. 



35 



CHAPTER III. 

The Evangelistic Office. 

From the apostles the authority of Christ descends to 
evangelists. They are the next link in the chain of derived 
authority in the church. 

The primary question in the discussion of the office of the 
evangelist in the church of Christ is this: What practical 
value to the modern church have the pastoral epistles of Paul 
— two to Timothy and one to Titus — which are a part of the 
New Testament canon ? Is there any person or class in the 
church of to-day to whom the instructions contained in those 
epistles properly apply, and who are authorized to perform 
the duties therein enjoined? The determination of this 
question turns upon the relationship of the persons addressed 
in these epistles to the writer of them, and thus, incidentally, 
to the primitive church. Upon this pivot the evangelistic 
office hangs. Touching this point there are two theories. 
One is that Timothy and Titus were evangelists, in so far as 
they preached the Gospel, just as any other Christian may 
do, whether official or unofficial; but in so far as they did 
other things, such as appointing and ordaining elders or 
deacons, or otherwise setting in order the things that were 
wanting in the churches, they acted solely as the personal 
agents or representatives of Paul. In this view, Timothy 
and Titus, and others of the same class, as Barnabas, Sil- 
vanus, Tychieus, Epaphroditus and such men, were sub- 
apostles, not constitutionally, but personally, deputized to act 
as agents, or, to use a modern term, sub-legates, of the 
apostles in doing what belonged to the apostolic office, but 
what the apostles were unable to perform personally in all 
places where such work was needed. 

If this be true, Paul's instructions to these agents in these 



36 



CHURCH POLITY. 



pastoral letters have no application to persons not personally 
appointed and specially qualified to perform these duties of 
the apostolic office. Specific instruction for the appointment 
of a succession of such agents would be a constitutional pro- 
vision for apostolic succession in the exercise of so much of 
the functions of the apostleship as is embraced in these in- 
structions. 

Paul's language in II Timothy ii : 2 is a commission to his 
own son in the faith, with authority to hand it, with its full 
content, to men whom he shall judge to be faithful; and they 
in turn are authorized to hand it down in like manner ' ' to 
others also." This constitutes a legal succession in this 
office, which Timothy received from his inspired instructor. 
Assuming this to be the apostolic office in some measure, it 
becomes the modern bishop's office, with such functions as 
Timothy fulfilled in Ephesus, Titus in Crete, and other 
evangelists exercised in the provinces in which they labored. 
Among these functions are the proving and approving by 
ordination of presbyters and deacons in local congregations, 
trying and rebuking with all authority the elders that sin, 
and the settling of all questions that arise in the proper 
ordering of the churches within the given city or province. 
This sub-apostle theory of the relation of Timothy and Titus 
to the churches, which was invented to exclude the evangel- 
istic office from the church of this century, puts the churches 
authoritatively under a bishop, with whose selection they 
have nothing to do, except indirectly. 

The other theory, the one generally accepted by non- 
Episcopal bodies, may be stated thus: Timothy and Titus, 
as others of their class, were evangelists, so called because 
they were, first of all, " messengers who bring good news." 
That is, they were preachers of the Gospel, embracing all 
that pertains to the appearing and the kingdom of our Lord 
Jesus Christ, whose duties are so extended as to cover the 
whole field of the applied principles of "the glorious Gospel 
of the blessed God," because of their intelligence, position 
and eminent fitness to perform these responsible duties. The 
apostles performed these necessary functions until others 
were qualified by their instructions to perform them. Then 



THE EVANGELISTIC OFFICE. 



37 



they constituted the office of evangelist, and inducted men 
into it, of whom Timothy and Titus are conspicuous ex- 
amples. The evangelist is the first permanent officer in the 
kingdom of God, and his claim rests on firmer ground than 
that of an elder or pastor. Professor J. W. McGarvey well says: 
' ' A special work assigned by proper authority to a given 
class of men, such as the elders of the church, constitutes 
them officers." The proper authority to assign a special 
work to elders is the evangelist in the primary organization 
of a local church, and hence there is no properly constituted 
eldership without a practical recognition of the work of the 
evangelist. He is the minister by whom men believe, and 
whose duty it is to care for the converts until he can leave 
them under proper care and leadership. In an orderly 
administration the evangelistic office is first in time and in 
authority. The pastor or elder who disregards its appropri- 
ate functions divests himself of rightful title to office. 

Evangelists are an expressed gift of the ascended Lord. 
"When he ascended up on high, he led captivity captive, 
and gave gifts unto men. And he gave some, apostles; 
some, prophets; and some, evangelists; and some, pastors 
and teachers. ' ' (Kph. iv:8,n.) 

The first two were extraordinary, and depended upon 
miraculous endowment of the Spirit. These special endow- 
ments ceased when the divine revelation was completed and 
the church was fully established and equipped. The last 
three depend upon native and acquired gifts, and a knowl- 
edge of the things learned of the apostles. They were made 
perpetual in the church by specific enactment, and will be 
needed so long as sinners are to be converted, the flock of 
God is to be fed and cared for, and the ignorant of all ages 
and conditions are to be instructed in the Word of God. 
These things were all necessary to be done then, have been 
necessary ever since, and are no less necessary now, and will 
be necessary in the onward victorious march of the church. 
President R. Milligan gives the following reasons for the per- 
petuity of this office: 

' ' ( i . ) The evangelical work is a perpetual work. While 
time endures it will be the duty of the church, through her 



38 



CHURCH POLITY. 



own chosen and appointed representatives, to convert and 
baptise the people; to gather the converts together into separ- 
ate and distinct organizations for their edification, improve- 
ment and efficiency, and to have a watch-care over many 
weak and sickly congregations. 

' ■ (2 . ) Evangelists from the beginning received their com- 
mission from the churches, and not directly from Christ, as 
did the apostles and prophets. This may be illustrated by 
the case of Timothy, one of the most prominent and efficient 
of all the primitive evangelists. 

" (3.) It is very clearly intimated by Paul in his second 
letter to Timothy." (II Tim. ii:2.) ("Scheme of Redemp- 
tion," pp. 313, 314.) 

These considerations indicate the great practical value of 
these three pastoral letters. They define the work of evan- 
gelists, and instruct them in their duties, as Paul's epistles to 
the churches instruct Christians in the details of congrega- 
tional and individual life. The evangelistic office means a 
work to be done by an evangelist who has been chosen and 
set apart for the performance of that work. Without such 
an office these epistles are a dead letter. They can be carried 
into effect only by a usurpation. 

Now, assuming that the letters to Timothy and Titus 
have a useful place in the New Testament canon, there is a 
firm scriptural basis for such an office, and the further 
questions to be considered are these: 1. What are the duties 
of this office? 2. Who are eligible to the office? 3. How 
should the evangelist be selected and inducted into office ? 
Definite answers to these inquiries will be found in these 
pastoral espistles of Paul, together with approved precedents 
recorded in the Acts of Apostles. 

I. What are the duties of this office? L,et it be clearly 
noted, the evangelist is not a law-makemov an original law- 
proclaimer. He is primarily a re-proclaimer of the law of the 
Ivord as he has learned it through inspired apostles. What 
was thus learned by the primitive evangelists from the 
apostles in person can be learned by modern evangelists on- 
ly from their writings. Hence Paul says: " All scripture 
given by inspiration of God is profitable for doctrine, for 



THE EVANGELISTIC OFFICE. 



39 



reproof, for correction, for discipline in righteousness, that 
the man of God may be perfect, thoroughly furnished unto 
all good works." (II Tim. iii:i6, 17.) " The man of God " 
of this passage is such an evangelist as Timothy was, as will 
be evident by comparing it with I Timothy vi : 1 1 : ' 'But thou, 
O man of God, flee these things;" and verse 20: "O 
Timothy, keep that which is committed to thy trust." He 
must learn the apostles' doctrine, teach it to others, and be 
"an example of the believers, in word, in conversation, in 
charity, in spirit, in faith, in purity." (I Tim. iv:i2.) Sec- 
ondarily, the evangelist is an executor of the will of God 
expressed in His law. He must apply the word of God in 
the regulation of the conduct of believers, and in the dis- 
cipline of the churches. Note the following specifications: 

( 1 . ) Preach the word as to the appearing and the king- 
dom of our Lord Jesus Christ. (II Tim. iv:i, 2.) 

(2.) Reprove, rebuke, exhort with all authority. (II 
Tim. iv:2; Titus i: 13, and ii: 15; I Tim. vi: 17^19.) 

(3.) Prove and approve elders and deacons. (I Tim. 3d 
chap.; Titus i: 5-9.) 

(4.) Receive accusations against elders, and try them, 
or see that they are tried, by some scriptural tribunal, and 
rebuke them that sin. (I Tim. v:io-22; Titus iii:io, 11.) 

(5.) Hold fast the form of sound words, and charge 
preachers to teach no other doctrine. (II Tim. K13, 14; I 
Tim. i:3; Titus i:io-i4.) 

Such is ' ' the work of an evangelist ' ' as set forth by Paul, 
whereunto he must "watch in all things," even though he 
' ' endure afflictions. ' ' Only so can he ' 1 make full proof of 
his ministry." (II Tim. iv:5.) 

Professor F. M. Bruner, in his "Model Church Work," 
says: 

"It is clear from these selections (Acts xiii:i~3; I Cor. iv: 
17; I Thess. iii:2; Titus i:5, and 10-14; I Thess. i:3, 4; II 
Tim. iv:5; Rom. xv: 20-23.) tnat the evangelist was not 
a local officer of the church, but that his duties were especial- 
ly those of a messenger of good news. He was a neces- 
sity in pushing forward the work of planting and train- 
ing churches, and his existence and activity in the field are as 



4 o 



CHURCH POLITY. 



clear as that of Paul and Peter, who identified themselves 
with him, especially Paul. When Paul says of Timothy 
1 he does the work of the I^ord even as I do, ' and 1 he shall 
bring you into remembrance of my ways, which be in Christ, 
how I teach everj-where and in every church;' and then in 
his letter to the same young man tells him to do the work of 
an evangelist, it is beyond doubt that Paul did the work of 
an evangelist — was an evangelist, sent out by the church at 
Antioch, as well as an apostle sent by Christ. Hence it is 
equally clear from Titus that the evangelist was also the 
agent through whom 'the things wanting' in existing con- 
gregations were supplied, such as the ordination of officers, 
the training and teaching of officers, and the exercise of a 
general watch-care in preserving the unity, soundness in the 
faith, and co-operation of all the churches. The Pope is the 
outgrowth of assumptions of power by bishops, not evan- 
gelists. The evangelical office was absorbed in that of 
the bishops, and the only barrier to an ecclesiasticism was 
removed." 

A. Campbell taught that "evangelists constitute the 
living itinerant ministry of the church, sent abroad into the 
world and sustained in their labors by the church. They 
preach the word of life. They convert the world. They 
institute churches and set them in order." — ("Millennial 
Harbinger" 1853, p. 481.) 

II. Who are eligible to this office ? Herein, also, there 
must be conformity to divine instruction, or the office will be 
stripped of all authority and efficiency. From this office 
women are excluded by an unmistakable prohibition. (I Tim. 
ii : 1 1 , 15.) The reasons given for this prohibition are not inci- 
dental and temporary, but they are co-extensive with human 
history, and are founded in the essential differentiation of the 
sexes, and the position which each was designed by the Crea- 
tor to occupy in the domestic and social economy. (Titus 
ii: 1— 6 ; I Tim. v:2-i4.) This is not a restriction of woman's 
exercising her gifts for the cause of Christ, but a requirement 
that she should use them in subjection to proper authority, 
and so as not to interfere with home life, nor to disturb the 
good order "in the house of God, which is the church of the 



THE EVANGELISTIC OFFICE. 



41 



living God." (I Tim. iii : 1 5 . ) She may be a "helper in 
Christ Jesus" (Rom. xvi:i-3 and 12) as her gifts fit her for 
service. 

Only such men are eligible as possess the specified 
requirements. ' ' The man of God ' ' must be learned in the 
holy scriptures, and continue in them. (II Tim. iii: 14, 17; 
I Tim. iv: 13-16.) He must be gentle unto all men, apt to 
teach, patient. (II Tim. ii:24-26.) He must be pure. 
(I Tim. v:22, vi:ii; II Tim. ii:22.) He must have a good 
reputation where he is known. (Acts xvin-3.) 

These qualifications demand the most thorough prepara- 
tion, high moral attainments, wide experience and unfeigned 
and abiding faith. If these instructions are strictly heeded 
and fully carried out, only the strongest, true and tried men 
will be found in the evangelistic office. 

III. How should an evangelist be selected and inducted 
into office? The call and ordination of Timothy furnishes an 
instructive example in response to this inquiry. Paul found 
him at Lystra, and learned of the faith of his mother and his 
grandmother, and that from a child he had known the holy 
scriptures. He learned also that he was well reported of by 
the brethren at Lystra and Iconium. He would have him to 
go forth with him. (Acts xvi:i~3.) Paul gave him an 
evangelical education, and taught him all the details of the 
important work to which he was about to be called. A gift 
was given him by prophecy "with the laying on of the 
hands of the presbytery." (I Tim. iv:i4.) 

This gift of God, which was in him, was conferred "by 
the putting on of Paul's hands." (II Tim. i:6.) It was 
given to him by prophecy, or according to prophecy; that is, 
by a particular inspiration or prophetic impulse moving Paul 
to make choice of Timothy for this office, and to approve 
him in this manner. This was a divine sanction of the per- 
son chosen as fit for these several functions, and of this form 
of investing him with the evangelistic office. 

The presbytery united in the laying on of hands. Mc- 
Knight says: "This is generally understood of the elder- 
ship of Lystra, who recommended Timothy to the apostle. ' ' 
The brethren at Iconium are also mentioned as recommend- 



42 



CHURCH POLITY. 



ing him, and the same reason will include the eldership at 
that place. 

The number of congregations that should unite in such a 
service of installation in any given case is a matter of dis- 
cretion. This approved precedent requires that at least two 
local congregations join it, led by some previously approved 
evangelist. The example warrants the conclusion that all 
the churches uniting in the recommendation of the candidate 
for ordination should be represented in the special service of 
official recognition. Common sense suggests that all the 
churches within his field of labor, if any there be, and who 
thereby become obligated for his support, should have some 
voice in the selection and ordination of the evangelist, with 
the supervision and wise direction of some experienced and 
well-known evangelist, who is charged with the duty or 
"setting in order the things that are wanting." 

All Christian communities on earth, however numerous, 
constitute but one church of Christ; and in all cases where 
public officers are to be chosen, such as messengers of any 
general character, and especially evangelists, who are to be 
regarded as officers of the whole body, a concurrence of a 
plurality of churches by their officers or other chosen repre- 
sentatives should be regarded as necessaty, if not to em- 
power them to discharge official duties in a single congrega- 
tion, at least necessary to give them general acceptance, and 
to constitute them public, responsible agents of the whole 
body. 

This principle of congregational concurrence by author- 
ized delegation arises from the nature of the Christian organ- 
ization, as found in the explicit statements of the New 
Testament. (On this point the reader is referred to the 
"Millennial Harbinger" 1843, pp. 82 to 86.) 

The only conceivable reason for the presbytery joining 
with Paul in thus inducting Timoth}^ into this office (since 
they could inipart no other gift) , is that the inspired apostle 
might in this way stamp with his official seal this method 
of ordaining scripturally qualified men to the ecclesiastical 
offices to which they had been chosen. 

Ordination involves the proving of the fitness of the can- 



THE EVANGELISTIC OFFICE. 43 

didate by competent testimony, or by a personal examination, 
to the satisfaction of a fairly representative body of men in' 
the church, and the formal approval of him by prayer, fast- 
ing, and the imposition of hands by such body. As this was 
a time-honored custom of setting apart things to holy uses, 
and persons to sacred service of the Lord, and as it is clearly 
sanctioned by apostolic usage in appointing persons to official 
positions in the church, its authority cannot fairly be ques- 
tioned, and its wisdom is attested by experience. The 
ceremony is beautiful and expressive in its parts and sym- 
bolism. Prayer is the recognition of God as the source of 
authority, and of wisdom and grace for the discharge of 
difficult and delicate duties. Fasting represents the subju- 
gation of carnal appetite to the higher demands of the spirit- 
ual welfare. 

The hand is the appropriate symbol of action, and the 
head is the seat of the brain. What could be more suggest- 
ive, therefore, of the conferring of office, than placing the 
hands of the church's representatives upon the head of a 
servant chosen for special service, to symbolize the imparta- 
tion of power to act in that particular capacity which calls for 
all the force of brain and heart in a full performance of the 
required duties ? 

Then from this formal and real induction into the office, 
there flow certain natural and important consequences. Of 
course, the main facts of such an ordination will be recorded, 
and the record should be carefully preserved. A certified 
copy of this record is the evangelist's credential to the 
churches. A comparison with the original record will con- 
firm a credential or detect a fraud. It is the orderly way to 
protect the church against clerical scamps and tramp ' 'gos- 
pelers." 

In the case of an ordained man's falling into sin or dis- 
repute, a similar representative body will be the proper 
authority to inquire into his standing, and, if found un- 
worthy, to withdraw the church's approval from him as an 
evangelist. A reference to an accurate record of such action 
will determine the status of any unworthy claimant. This 
is the scriptural remedy for a serious evil in the churches. 



44 



CHURCH POLITY. 



Only by a strict adherence to scriptural teaching and meth- 
ods can the responsible office of the evangelist be held up to 
its high plane of dignity and usefulness and restored to its 
true place in the ecclesiastical system. 

A faithful man of God, invested with the authority which 
rightly and scripturally belongs to the evangelistic office, can 
render a valuable service wdiich no other can perform, in pro- 
moting the unity, the stability and the efficiency of the 
churches of Christ. He would go among them, not clad in 
priestly robes or clerical-cut coat, not with an air of superi- 
ority and parading his official rank and authority, but as a 
brother in the Lord, with the meekness and gentleness of 
Christ, admonishing the froward, strengthening the weak, 
reclaiming wanderers, warning the unruly, adjusting differ- 
ences, settling difficulties, calming troubled waters, oiling 
with gracious counsel the wounded hearts of the aggrieved, 
and repairing the injury from incompetency in management, 
or official misdemeanor or maladministration. In case Oi 
serious and prolonged dissensions and disputations, he should 
be invited to come for relief with wise counsel and impartial 
supervision, but with a firm application of just principles in 
the settlement of the issues involved. In the light of New 
Testament teaching and discipline, such an intelligent and 
experienced servant of God can speedily reach a conclusion 
in any possible case that may arise in the churches that 
ought to be satisfactory to all parties concerned, and will be 
so adjudged by all other churches. This would effectually 
dam the chief source of the immense waste of energy and 
means that has been a tremendous tax upon ecclesiastical 
resources, and the most formidable hindrance to the victori- 
ous march of the army of the Lord against the combined 
forces of the world, the flesh and the devil. The omission of 
this constitutional provision for the systematic oversight and 
direction of all the forces in the entire field of Gospel con- 
quest, is not only the weak point in the ecclesiastical harness 
of anybody that fails to recognize it, but it will prove to be 
the point of fatal inefficiency and ultimate failure to reproduce 
the practical unity of the early church. 

The need of something to fill this place is becoming gen- 



THE EVANGELISTIC OFFICE. 



45 



erally realized, as is manifest in various organic expedients, 
plans of organization and co-operation. But the true remedy 
will not be reached until there is a complete restoration of 
the New Testament evangelist. This important office, as 
clearly presented and illustrated in Paul's pastoral epistles, 
is essential to the good order, the catholic unity, and the 
highest efficiency of the whole body of Christ on earth. If 
it be not ' ' the historic episcopate ' ' that is so vital to the re- 
union of Christendom in the conviction of many intelligent 
and cultured men, it is better, — a scriptural provision for a 
wise superintendence of all the interests of the church, that 
readily adapts itself to all conditions of society, and may be 
extended over the universal church. Without this office the 
chain of derived authority in the church is broken, and hu- 
man wisdom taxes itself to invent expedients to supply the 
missing link that binds the parts of the one body of Christ 
into "effectual working in the measure of every part." 
While Christian liberty allows the fullest exercise of sanc- 
tified sense 1 'in making increase of the body unto the edifying 
itself in love, ' ' it does not allow the substitution of human 
expedients for divine appointments. 

Another practical question demands brief notice. How 
shall the evangelist be supported in his official work ? 

This is the worldly side of the evangelistic office, which 
must be provided for as religiously and as S3 r stematically as 
any duty specifically enjoined in the Word of God. Because 
it is of a worldly nature, the details of it may be safely left, 
as they have been, to the enlightened business sense of Chris- 
tian men, under the guidance of a few general principles. 
These are the same that Paul has laid down for the support 
of men in the pastoral office. Speaking of those "which 
minister about holy things," the apostle says: "Even so 
hath the I,ord ordained that they which preach the Gospel 
should live of the Gospel." (I Cor. ix:i4.) To Timothy 
he writes of the double honor due to presbyters who rule 
well, and labor in word and doctrine, and quotes the scrip- 
ture which says: "Thou shalt not muzzle the ox that 
treadeth out the corn. And, The laborer is worthy of his 
reward." (I Tim. v:i8.) To the Galatians he says: "Let 



46 



CHURCH POLITY. 



him that is taught in the word communicate unto him that 
teacheth in all good things. ' ' (Gal. vi:6.) Jesus said: ' 'The 
children of this world are wiser in their generation than the 
children of light. ' ' (Luke xvi : 8 . ) 

These passages warrant the following conclusions: First. 
It is an ordinance of the Lord that preachers, both pastors 
and evangelists, should be supported by those for whom they 
labor. Second. Christians should use the same common 
sense and business principles, sanctioned by the world's ex- 
perience, in providing for the necessities of Christ's kingdom 
that they and the children of this world use in meeting their 
necessities in this world. The application of these principles 
to the subject in hand requires the districting of the territory 
in which Christian congregations are located so as to em- 
brace churches enough to demand his full time, and that are 
able to give him a living support beyond the local and other 
claims upon them. 

In 1853 A. Campbell wrote: "The churches had their 
angels, messengers or ministers from the first organization 
of the grand model of the church of all ages. It had its 
Lukes, its Marks, its Barnabases, its Philips, its Timothies, 
its Tituses, its Aristarchuses, its Aquilas, its Apolloses, etc., 
employed as itinerants and local evangelists. They had dis- 
tricts of churches and provincial fields of labor. They had 
churches through all Judea, in Syria, in Galatia, Macedonia 
and Asia Minor. * * * Districts inter- 

communicated with one another; not only churches in one 
and the same district, but churches in different districts. ' ' 
(See "Millennial Harbinger," 1853, p. 302.) The interests of 
these churches were compact, intimate and concentrated, and 
their success and happiness was the occasion of simultaneous 
sympathy and exultation. 

Every congregation should be encompassed by such a 
district, and within ready touch of some Timothy or Titus, 
Barnabas or Silvanus, who is authorized to come to help in 
time of need. He should aid shepherdless churches in se- 
curing pastors, prevent the disturbance of pastoral relations 
for trivial or unworthy reasons, and "strengthen the things 
which remain, that are ready to die" in Sardis and other 



THE EVANGELISTIC OFFICE. 



47 



places where the church "has a name to live and is dead," 
or dying, because their works are not "perfect before God." 
He should assist pastors in his district in extra services, and 
no evangelist should come to labor within a district without 
consultation with the evangelist in charge, as no pastor 
should enter into the field of a co-presbyter without invi- 
tation by his fellow-pastor. He might sometimes clasp the 
hand of fellowship with an adjacent evangelist across the 
boundaries of their districts, by exchange of labor in special 
services for the revival of churches and the conversion of sin- 
ners. Such a systematic co-operation between evangelists 
and pastors, with a joint responsibility for the church in a 
province or district, would stop a large percentage of the 
waste between the ingathering of souls and the training for 
life-service of Christ. There would be no need of this irre- 
sponsible evangelism, which leads to reports of large num- 
bers added to the roll of church membership, but not to the 
Lord. When this rebuilding of the walls of "Jerusalem, 
which is from above, which is the mother of us all, ' ' is com- 
pleted by extending fostering care to all her children through 
the restored evangelistic office, then, and not till then, a re- 
united church will have demonstrated its capability of enfold- 
ing the scattered tribes of divided spiritual Israel into the 
one house of God, "the church of the living God." (I Tim. 
Ui:i4,i5.) 



48 



CHURCH POLITY. 



CHAPTER IV. 

The Pastoral Office. 

From the evangelist the authority of Christ passes to pas- 
tors and teachers of local churches. These churches are the 
fruits of evangelical preaching and the translation of those 
who believe into the kingdom of Christ by compliance with 
the terms of the apostolic commission. These assemblies of 
new converts and others who may choose to associate with 
them must be set in order so they may properly observe all 
things commanded by the Head of the church. 

The permanency and efficiency of local congregations re- 
quire that some person or persons should be charged with 
the responsibility of oversight and instruction in them. This 
functionary may be called overseer, teacher, bishop, elder or 
pastor, all of which are used in the New Testament. But no 
term is more appropriate than pastor, which is borrowed 
from the beautiful pastoral life of the oriental shepherd. 

The stated worship of God must be maintained. To this end 
a place of assembly must be selected with due regard to 
convenience and accessibility to the community. A brief and 
comprehensive church covenant should be adopted and 
placed on record, specifying the law by which the members 
agree to be governed, and pledging fidelity to each other in 
all mutual obligations. 

This may not be essential to constitute a church, but it is 
indispensable to good order, to a proper legal status, and to 
the highest fulfillment of the mission of the church. It should 
be effected with deliberation, wisdom and greatest caution, to 
conform to the pattern of apostolic precedent. 

The officers of a single church or congregation, as estab- 
lished by the apostles, consist of bishops and deacons. Paul 
addresses the church at Philippi as follows: "To all the 



THE PASTORAL OFFICE. 49 

saints in Christ Jesus who are at Philippi, with the bishops 
and deacons." (Phil, i: i.) Again, in instructing Timo- 
thy concerning the qualifications of church officers, Paul 
gives the qualifications of bishops and deacons. These, there- 
fore, constitute the officers of a local church. This brings us 
to the consideration of the function of the eldership in the 
work and management of a church or congregation. 

The eldership is equivalent to the pastorate or the pas- 
toral office. The term pastorate is used in current significa- 
tion to represent the office, relation, or jurisdiction of a spir- 
itual pastor. The word pastor, it is well known, means shep- 
herd, and in the Scriptures applies to a man who acts as shep- 
herd to the flock of God. It is rightly used in popular speech 
to designate a minister of the Gospel having charge of a con- 
gregation; one who cares for souls; one who discourses pub- 
licly on religious subjects to the people of his charge. 

This office is a matter of prophecy. (Jer. iii: 15; xxiii: 
3,4.) God declares severe judgment against the selfish, 
negligent and wicked shepherds of Israel. The Messiah's re- 
lation to His subjects is foretold under this figure. (Ez. 
xxxiv:28.) A good flock was the glory of Palestine, and 
the relation of the shepherd to his flock is God's own illus- 
tration of His relation to His chosen people, and also the re- 
lation of the rulers and teachers which He gave to those who 
were under their guidance and instruction. 

Pastor and flock are correlative terms, and in the govern- 
ment of God the flock has always required the pastor. The 
woe pronounced upon unfaithful shepherds, and disasters to 
the flock because there was no shepherd (Ez. xxxiv) un- 
mistakably indicate God's will that every flock of His shall 
have a good shepherd, as without such a one no flock is safe or 
worth much to the owner or itself. Jesus is the Good Shep- 
herd, the Chief Shepherd, and has provided under-pastors 
for all His flock. 

How long the church in Jerusalem existed without elders 
or pastors, and in what manner they were appointed, cannot 
now be positively known. Several years after the begin- 
ning, on the day of Pentecost, in time of famine, when the 
Gentile church at Antioch sent relief to their Jewish breth- 



5o 



CHURCH POLITY. 



ren in Judea, we are informed, incidentally, that there were 
elders in the church at Jerusalem. L,ater, when the contro- 
versy arose concerning circumcision and the law of Moses, 
we find that the elders of the church in Jerusalem were asso- 
ciated with the apostles in the council which was held to set- 
tle the question. 

When Paul and Barnabas made their missionary journey 
to Pisidian Antioch, Iconium, Lystra and Derbe, on their 
return through those cities, ' ' they confirmed the souls of 
the disciples, exhorting them to continue in the faith, and 
that through many tribulations we must enter into the king- 
dom of God. And when they had appointed for them elders 
in every church, and had prayed with fasting, they com- 
mended them to the Lord, on whom they had believed." 
(Actsxiv: 22, 23.) From this apostolic precedent we learn 
that when a church needs, it may have a plurality of elders. 
This will not be the case at first, several months and per- 
haps years may elapse before this will be done. A church 
may exist, and even prosper, for a time without officers, or 
at least with nothing more than a temporary organization. 
But when the time arrives for a permanent organization ac- 
cording to primitive models, there will be a plurality in the 
eldership of the church that needs them. 

It is not necessary to dwell at length upon the manner of 
selecting elders. In the case of the seven who were chosen 
to serve tables in Jerusalem, the congregation made choice of 
the persons, and the apostle appointed them over the busi- 
ness. A similar course should be pursued in the case of ap- 
pointing elders. Indeed, it is asserted by I^echler in ' ' Schaff- 
Herzog Encyclopaedia, ' ' that these seven were both elders and 
deacons. He says: "The seven were both elders and 
deacons, as Chrysostom had the insight to perceive, and from 
their double office arose the eldership and the diaconate. ' ' 
(Art. ' ' Presbyter. ' ' ) Whether this view be correct or not, this 
is certainly an approved and therefore correct method of pro- 
cedure. The congregation in some suitable manner should 
make choice of proper persons for the office, and then, by fast- 
ing and prayer and the laying on of hands, the persons se- 



THE PASTORAL OFFICE. 



5i 



lected should be solemnly ordained to the office of elder, 
bishop or pastor. 

The duties and responsibilities of the eldership can best 
be learned from an examination of the words and passages 
which indicate the duties and work of the office. There are 
seven words, five nouns and two verbs, which are used in 
reference to this office, and which express very much relative 
to the duties and work of the eldership. These will now be 
considered. 

I. Elder. This is the first term applied to this officer. 
The church in Jerusalem had elders. When the church at 
Antioch sent relief to the brethren in Judea, during the famine 
which occurred in the days of Claudius Caesar, the contribu- 
tion was sent to the elders by the hands of Barnabas and Paul. 
Sixteen years later, at the time of another famine, Paul went 
up to Jerusalem bearing contributions from the churches of 
Galatia, Achaia and Macedonia. Arriving at Jerusalem, he 
visited James, and all the elders were present. This word, 
as an official designation, is of Hebrew origin. 

Elders, among the Jews, were the rulers of the people, 
prominent men who took the lead in directing and control- 
ling affairs. The elders of a city corresponded to our coun- 
cilmen, just as we now call them ' 'city fathers. ' ' The elders of 
the people were their representatives and rulers in the govern- 
ment and management of affairs pertaining to the public wel- 
fare. As an official term, therefore, this word expresses the 
idea of a government by men of age, prominence, expe- 
rience, wisdom. It indicates that this office is one that im- 
poses important duties and grave responsibilities, and that 
it should be filled by men who are competent to perform the 
work devolving upon them efficiently and successfully. It 
indicates that an incompetent eldership is a great misfortune, 
and disastrous in its consequences. 

II. Bishop. Bishop is of Greek origin. It is a corrup- 
tion of the Greek word, episcopos, which signifies overseer or 
superintendent. In I Peter, ii: 25, the word is applied to 
Jesus Christ. In Paul's farewell intend ew with the Kphe- 
sian elders, he calls them bishops or overseers. In Paul' s let- 
ter to Titus we are informed that Titus was left in Crete to 



52 



CHURCH POLITY. 



set in order the things that were wanting, and appoint elders 
in every city, ' 'if any be blameless. ' ' Then we are told that a 
bishop must be blameless. These two passages demonstrate 
that these two words, elder and bishop, are applied to the 
same office, and describe the same officer. The word episco- 
pos expresses the idea of supervision or superintendence; it 
involves taking charge and oversight of affairs, including the 
authority to manage and direct them. Superintendent is the 
best English equivalent of the Greek word episcopos, ren- 
dered bishop or overseer. Hence elders are the overseers or 
superintendents of the affairs and interests of the church. 
Watch-care, superintendence, management and control of the 
interests of the church are the duties indicated by the word 
bishop. 

III. Pastor. Jesus speaks of Himself as the Good Shep- 
herd. (John x: 11,14.) In Hebrews, Jesus is called the 
* 1 great shepherd of the sheep, ' ' and Peter calls Him ' ' the 
chief shepherd, " ' 1 the shepherd and bishop of our souls. ' ' 
A great shepherd implies smaller ones, a chief shepherd sub- 
ordinate ones. The elders of the church are to be shepherds 
to the flock, the church. Paul says to the Ephesian elders, 
" Take heed unto yourselves, and to all the flock in which 
the Holy Spirit has made you bishops, to be shepherds of the 
church of God, which he has purchased with his own blood." 
(Acts xx: 28.) And Peter says: "The elders, therefore, 
among you I exhort, who am a fellow-elder, and a witness 
of the sufferings of Christ, who also am a partaker of the 
glory that shall be revealed. Be shepherds of the flock of 
God which is among you, exercising the oversight, not of 
constraint, but willingly, according to God; nor yet for filthy 
lucre, but of a ready mind; neither as lording it over the 
charge allotted to you, but making yourselves examples to 
the flock. And when the chief shepherd shall be manifested, 
ye shall receive the crown of glory that fadeth not away. ' ' 
(I Pet. v: 1-4.) The word "feed" does not express the 
full meaning of pozmamo; 1 ' tend ' ' is better, but to be a 
shepherd expresses the idea completely. The elders of the 
church are to perform the duties of a pastor or shepherd of a 
flock. These duties include four things: 



THE PASTORAL OFFICE. 



53 



(i.) Feeding the flock. The shepherd must see that 
the flock is supplied with sufficient and wholesome food. . 

(2.) Guiding the flock. The shepherd goes before the 
flock and leads them out to the fields in the morning and 
home at night. ' ' He maketh them to lie down in green pas- 
tures, and leadeth them beside the still waters. ' ' 

(3.) Watching the flock. The shepherd cares for the 
flock, takes care of the lambs, and keeps the sheep from 
straying away from the flock, and if one strays he goes after 
him and brings him back to the fold. 

(4.) Guarding the flock. The shepherd, like David, 
must protect the flock from the attack of wild beasts, from the 
wolves, lions and bears that seek to devour and destroy. 

These duties, in a spiritual sense, are to be performed by 
the elders of the church. They are to feed the church upon 
the word of God, to guide or lead in the paths of right- 
eousness, take care of the fold, care for the lambs or babes 
in Christ, keep the members from straying, reclaim the err- 
ing, and protect the church from immoral and heretical 
teachers or preachers. 

IV. Teacher. After apostles and prophets, in I Cor. 
xii: 28, we have " thirdly teachers." In Eph. iv: 11, " pas- 
tors and teachers ' ' stand forth in the list. Pastors and teach- 
ers are two words for the same officers in the office of 
elder, or bishop. The Greek word is didaskalos, not rhetor; 
a teacher, not an orator. Tertullus was an orator (Acts 
xxiv: 1,) but not a teacher; elders are to be teachers, but not 
necessarily orators. 

The modern demand that pastors of churches shall be 
pulpit orators, to attract and captivate the people by glitter- 
ing rhetoric and fascinating oratory, is not a scriptural re- 
quirement. Paul's speech and preaching were not in enticing 
words of wisdom, and he warns the Colossians lest they 
should be beguiled with enticing words. The elder or pastor 
of the church is to be a teacher of the Word of God; he should 
be " a learned man, and mighty in the scriptures;" he should 
"be able both to exhort in the sound teaching, and to con- 
vict the gainsay ers, " by a clear and faithful presentation of 
the truth; he should build up Christians on their most holy 



54 



CHURCH POLITY. 



faith, and convert others to the truth and to the Lord Jesus 
Christ. In his labor in word and teaching, he should preach 
not himself, but the Lord Jesus Christ, and teach his hearers 
to observe all the commands of Christ. 

V. President. This term is indicated in the following 
passages: "We beseech } r ou, brethren, to know them that 
labor among you, and are over you in the Lord, and admon- 
ish you: and to esteem them exceeding highly in love for. 
their work's sake." (iThess. v: 12, 13.) " Let the elders 
that rule well be counted worthy of double honor, especially 
those who labor in the word and in teaching." (I Tim. v: 

17) 

"To be over' ' and 1 ' to rule ' ' are translations of the 
same Greek word. It signifies ' ' to set before or in front, to 
set at the head as leader, to set over;" intransitively, ' 'to be set 
over, to be at the head of, to manage, govern, preside. ' ' Roth- 
erham translates the word ' ' preside ' ' in both of these pass- 
ages. Elders, then, are over the church to preside over its 
affairs, to direct and govern its interests, and the} 7 should 
preside well, as God's stewards, that shall be required to 
give an account of their stewardship in the great judgment 
day. 

VI. Leader. ' ' Remember them that have the rule over 
you, who have spoken unto you the word of God. ' ' (Heb. 
xiii: 7.) " Obey them that have the rule over you, and sub- 
mit yourselves: for they watch for your souls, as thej^ that 
must give account, that the}^ may do it with joy, and not with 
grief: for that is unprofitable for you." (Heb. xiii: 17.) 

The word rendered ' ' rule ' ' in these passages signifies 
" to go before, to show the way, to guide; to lead, as an army 
or fleet, and so to command, to rule; to be a guide, a leader, 
ruler, chief." These scriptures, therefore, teach us that the 
elders of the church who teach the word of God, and upon 
whom devolves the watch-care of the souls of church mem- 
bers, are the leaders, guides, or rulers of the church. They 
are to take the lead in guiding and governing its affairs, in 
managing its interests, and in promoting its welfare. 

VII. Governor. Among other things God has appointed 
governments in the church. (I Cor. xii: 28.) The original 



THE PASTORAL OFFICE. 



55 



word is from a verb which signifies ' ' to steer a ship. ' ' (L,at. 
gubeniare.) From this Greek word, through the Latin, are 
derived the words govern, governor, and government. As 
a pilot directs the movements of his ship, so a governor guides 
and directs the affairs of the state. So the elders of the church 
in their government are the pilots of the church to give di- 
rection to all things that pertain to its management and pros- 
perity. 

This examination of the words and passages which relate 
to the eldership authorizes and sustains the following posi- 
tions: 

The terms elder, or presbyter; bishop, or overseer; pastor, 
teacher, president and ruler, are simply different words used 
to describe the same officer of the church. There should be, 
when practicable, a plurality of these officers in each church. 
These officers constitute the eldership of the church, and are 
invested with the governing power. This eldership exercises 
authority over a single congregation or local church. As a 
corollary from this, it follows that a minister of the Gospel 
located with a church as its teacher and pastor is ex-officio 
one of its elders, and a part of the governing authority in the 
church. When a church calls a minister to be its pastor, it 
calls him to the eldership of that church, and to all the du- 
ties of that office. And when a minister accepts the position 
of pastor of a church, he accepts the office of elder, with all the 
duties and responsibilities which that office imposes. 

The duties of the eldership are comprehended in two gen- 
eral classes: 

(a) The first class of duties are expressed by the terms 
preaching, teaching, instruction, confutation, exhortation. 
The elders are to speak the Word of God; some one of them, 
at least, is to labor in the Word and in teaching; they are to 
preach the Gospel to the world, and teach Christ's com- 
mands to the church. They are " to be able both to exhort 
in the sound teaching and to convict the gainsayers;" they 
are to stop the mouths of vain talkers and deceivers by a 
clear and convincing presentation of the truth; they are to 
confute error, and establish the truth of the Gospel in the 
hearts and consciences of men. As a corollary from this, it 



56 



CHURCH POLITY. 



follows that the teaching in the church Bible-school comes le- 
gitimately and necessarily under the direction and jurisdic- 
tion of the eldership. No teaching should be permitted in 
the Sunday-school that is not approved by the elders of the 
church. They should teach the Sunday-school teachers the 
Word of God. ' ' The pastor should be ex-qfficio superintend- 
ent of the superintendent and teachers of the Sunday-school. 
I do not say that he should teach or preside at the teachers' 
meetings, but I do say that he should see to it that this sa- 
cred work is in the hands of faithful and competent teachers." 

The entire work of teaching or instruction in the church 
is under the control and direction of its eldership. With a 
competent and faithful eldership, a church is in no danger of 
being ruined by false teachers, by wolves in sheep's clothing, 
by ministers of Satan disguised in the garb of ministers of 
truth and righteousness. 

(b) The second class of duties includes the ideas ex- 
pressed by the words ruling, authority, government, man- 
agement, watch-care, admonition, discipline. As elders, the 
authority of church government rests upon them ; as bishops 
or overseers, the management and superintendence of the 
affairs and interests of the church are intrusted to them; as 
pastors, they are to exercise a shepherd's watch-care over their 
flock, the church, feeding it, guiding it, tending it, caring 
tenderly for the lambs of the fold, watching the flock lest any 
go astray, going after the erring and lost, and endeavoring to 
reclaim and restore them, guarding the flock and protecting 
it from the attacks of wolves and other beasts oi prey. They 
are to preside over the meetings of the church, and conduct 
its worship; they have jurisdiction of the music, and of the 
singers, directing the song-service so that it shall be worship 
to the glory of God, and not a mere entertainment to the 
glory of the singer; they are to direct the work of the church 
in its various activities ;the management of the Sunday-school, 
young people's societies, missionary societies, aid societies, 
benevolent societies, etc. , all come under the supervision of 
the eldership of the church. In short, everything in the 
work of the church comes under the superintendence and jur- 
isdiction of the eldership. They have charge of the work 



THE PASTORAL OFFICE. 



57 



of discipline in its broad and scriptural sense, including train- 
ing, admonition, correction and restoration of the erring, and 
involving exclusion only as a final step. They are not to do 
ali this work, but they are to direct and superintend it. As 
fathers who are successful in family government, the elders 
are to exercise the discipline of the church in a parental man- 
ner, their duties in this work being of a judicial character. 
In all their work, they are not to lord it over the church, but 
to be examples to the flock, and to be leaders or pilots, to 
guide and manage the interests of the church so as rightly 
and most effectively to promote its welfare and prosperity. 
As a corollary from this, it follows that a minister in charge of 
a church as its pastor or presiding elder necessarily has 
charge of all matters of discipline in the church. Not that 
he is to do all this work, but that he is to superintend and 
direct it. He is to see that this work is done, and that it is 
done judiciously, faithfully, impartially, and according to the 
law of Christ. The minister and the other elders associated 
with him in the government of the church, as stewards of the 
house of God, must watch for the souls of the membership, as 
they that shall give account. This gives us some idea of the 
solemn responsibility that rests upon the eldership. Oh, 
that the duties of the office were always so faithfully per- 
formed that the Judge might be able to say to all in the great 
day of final account: "Well done, good and faithful serv- 
ants!" 

Faithful is the saying, "If a man seek the office of a 
bishop, he desires a good work." Truly it is a noble and an 
important work, a difficult and a responsible work. It is a 
work which involves many and varied duties, and imposes 
weighty responsibilities. We may well inquire, Who is suf- 
ficient for these things ? Success in this work depends very 
largely upon the character and abilities of the persons se- 
lected to perform the duties of the office. Who should be 
chosen elders or rulers of the congregation ? What should 
be their qualifications ? 

In the third chapter of First Timothy, Paul gives instruc- 
tion to Timothy concerning the qualifications of a bishop. 
In the first chapter of Titus he gives similar instructions to 



58 



CHURCH POLITY. 



Titus. Surely great care should be exercised in this matter 
of the organization of a church, and whenever elders are to 
be chosen! Hence Paul directs Titus to appoint elders, if any 
persons possess the requisite qualifications; otherwise not. 
The qualifications mentioned by Paul are essential qualifica- 
tions — ' 'A bishop must be blameless, ' ' etc. It is not a ques- 
tion of desirability merely, but of necessity. It is necessary 
that the bishop possess these qualifications in order properly 
and successfully to perform the duties incumbent upon him. 

These qualifications may be divided into three classes, 
namely: First, those which relate to personal character. 
Second, those which indicate didactic ability. Third, those 
which indicate administrative ability. 

(a) We will first consider those qualifications which re- 
late to personal character. First of all, an elder or bishop 
should be a man, an honorable, upright, manly man. He 
should be such a one as the poet describes: 

"A combination and a form, indeed, 
Where every god did seem to set his seal 
To give the world assurance of a man." 
Or, as another writer has said: 

' 1 His life was gentle, and the elements 

So mixed in him, that nature might stand up 

And say to all the world, ' This was a man! ' " 

A bishop must not be a new convert, lest, being inflated 
with pride, he fall into the condemnation of the devil. He 
must be hospitable, orderly — that is polite, or of good be- 
havior, not a brawler, nor striker, not contentious, nor pass- 
ionate, but gentle, and abstinent in respect to wine or intoxi- 
cants; not covetous, or greedy of filthy lucre; a lover of good, 
just, holy; he must be blameless, or without reproach, and 
have a good reputation among those who are outside of the 
church. This description of the personal character of the man 
who is to be chosen to the office of elder or bishop brings 
before us the picture of a grand character. Such a man is 
gentle, peaceable, sociable, companionable, upright, pious, 
generous, exemplary. 

He will be a practical illustration of the principles of 
Christianity in his daily life of righteousness, hospitality and 



THE PASTORAL OFFICE. 



59 



liberality. Of pure and blameless life, he will be esteemed 
by those outside of the church, and will be a living com- 
mendation of Christianity everywhere and to everybody. 

(b) We will next consider those qualifications which 
indicate didactic ability. He must be apt to teach, didactic. 
As an elder or bishop is a teacher of the word of God, he 
must possess the readiness and ability to teach, ' 1 holding to 
the faithful word, which is according to the teaching, that he 
may be able both to exhort in the sound teaching, and to 
convict the gainsay ers. ' ' 

He must be able to present and maintain the truth of the 
Gospel, and to confute the errors of false teachers. Attention 
is again called to the fact that it is didactic and not rhetorical 
ability that is required. The inspired writer by the word 
used has discriminated in favor of instruction, rather than or- 
atory. The work of a competent and efficient teacher is less 
superficial and more permanent than that of an orator. The 
results may not appear so large, estimated by the number of 
additions reported, but they will be found to be much larger 
when viewed in the calcium light of eternity. 

(c) There remain to be considered those qualifications 
which indicate administrative ability. A bishop must be of 
sound mind, or of good judgment. This is necessary because 
much that is to be done by the eldership requires the exercise 
of a wise discretion. A bishop must not be self-willed, but, 
on the contrary, self-controlled; for in order to govern others, 
he must first be able to govern himself. A bishop must be 
the husband of one wife. He must be a married man, and 
his marriage relations must conform to the law of God re- 
specting marriage and divorce. A bishop must rule well his 
own house, ' 'having his children in subjection with all gravity; 
for if a man know not how to rule his own house, how shall 
he take care of the church of God ? " A large part of the du- 
ties of the eldership consists in governing and superintend- 
ing; the administration of church affairs and discipline re- 
quires executive ability and experience in dealing with dis- 
orderly or disobedient persons. He who is the head of a well- 
regulated family, " having faithful children, not accused of 
riot or unruly," by his experience and success in family gov- 



6o 



CHURCH POLITY. 



ernment, demonstrates his ability to manage successfully the 
difficult work of church discipline. But if he is unsuccessful 
in government at home, how can anything else than failure 
be expected if he is intrusted with the management of the 
interests of the church ? The reason why proper discipline is 
often so sadly neglected, or so unwisely managed, may, per- 
haps, be found in the lack of experience or success, or both, 
on the part of the elders in family government. 

The apostle Paul had good reason for putting in all these 
qualifications. Given a man whose personal character is 
such as Paul describes, whose ability to teach and to govern 
is such as is indicated by the qualifications required, and we 
have a man who is competent to perform the duties of an 
elder or bishop of a church. Such a man, acting conscien- 
tiously and faithfully as overseer or pastor, will do a noble, 
important and necessary work and do it successfully. With- 
out these qualifications, his work will result in blunders, fail- 
ure and disaster. Would that all church elders were properly 
and fully qualified to perform the duties of this office! When 
the eldership shall be composed of men possessing the requi- 
site qualifications, then will the churches be wisely governed, 
successfully managed and properly disciplined. 

The responsibility and functions of the eldership are per- 
petual in the church. To promote and secure the highest 
prosperity of the church, there should be a regularity and 
uniformity of administration. In order to this, it is neces- 
sary to have permanency in the office. There ought to be, 
therefore, as few changes as possible in the eldership. One 
great imperfection in the L,evitical priesthood was its change- 
able character, the High Priest not being permitted to con- 
tinue on account of death. Would that this were the only 
obstacle to permanency in the eldership ! Great care should 
be exercised in choosing the right persons for the office, and 
then they should be permanently set apart or ordained to the 
office. The practice in some churches of electing elders every 
year is not to be commended. And the practice of employ- 
ing preachers by the year, and voting once a year upon their 
continuance, is likewise to be deprecated. A preacher loca- 
ted with a church as one of its elders or pastors should be 



THE PASTORAL OFFICE. 



61 



regarded as a permanent part of the church, and a change be 
made only when necessity requires it, and, when made, it 
should be done as peaceably as possible. It is better to sacri- 
fice and suffer than to destroy the peace and prosperity of the 
church. All personal considerations should be subordinated 
to the interests of the cause of Christ. 

Some things are due to the eldership from the church. 
What these things are may be learned from the following 
passages of Scripture: 

" But we beseech you, brethren, to know them that labor 
among you, and are over you in the Lord, and admonish 
you; and to esteem them exceeding highly in love for their 
work's sake." (I Thess. v: 12, 13.) 

' ' Remember them that have the rule over you, who have 
spoken unto you the word of God." (Heb. xiii: 7.) 

4 ' Obey them that have the rule over you, and submit 
yourselves; for they watch for your souls, as they that must 
give account, that they may do it with joy and not with grief; 
for that is unprofitable for you." (Heb. xiii: 17.) 

' ' Let the elders that rule well be counted worthy of double 
honor, especially those who labor in the word and in teach- 
ing. For the scripture saith: ' Thou shalt not muzzle the 
ox when he treadeth out the corn. And, The laborer is 
worthy of his hire.' " (I Tim. v: 17, 18.) 

If the elders are placed in authority in the church, the 
members are to be in submission; if the elders are to be over- 
seers, the members are to work under their superintendence; 
if the elders are to lead, the members are to follow their 
guidance; if the elders are to be shepherds to the flock of 
God, the members of the flock are to be subject to their 
counsel, guidance and control; if the elders are to labor in 
the word and in teaching, the members are to learn from 
them the word of God, to give them faithful, moral support 
in preaching the Gospel and maintaining the law of Christ, 
and to give them necessary financial support. 

Mutual relations impose corresponding obligations. Hence 
the members of the church should recognize the authority of 
the elders and their obligations to them to learn from them 
the law of Christ, to submit to them and obey them, to work 



62 



CHURCH POLITY. 



under their direction, to sustain them in the discharge of their 
official duties, to compensate them for services rendered, giv- 
ing double remuneration to those who both rule and labor in 
the word and in teaching, and to esteem them highly in love 
for their work's sake. 

Sectarianism seriously hinders supplying the churches 
with a scriptural eldership, since it prevents a realization of 
the New Testament conception of the church in a town or 
city. If all Christians in one place were in one church and 
under one eldership, it would not be so difficult to obtain 
scripturally qualified elders. As it is, however, it is very 
difficult to find persons properly qualified in sufficient num- 
bers to supply the demands of several churches in one place. 
This is one, but only one, of the evils of sectarianism. Were the 
New Testament idea of a church in a place realized, we should 
have all the Christians in one place under one eldership and 
controlled by one board of management and superintendence, 
very much as our public schools in each city are under the 
control and direction of one superintendent and board of edu- 
cation. This would give us the scriptural conception of the 
eldership and its functions, and we could then have, without 
much difficulty, scripturally qualified persons for elders. 

If it be asked, " What should be done if a church does 
not have in its membership persons who are scripturally 
qualified for elders ? " I answer, ' ' Wait until it does have 
persons scripturally qualified. ' ' If such persons are not in 
the church, make some temporary or provisional arrange- 
ment until persons possessing the requisite qualifications can 
either be found or developed. The evangelist in charge of 
such a church should seek suitable persons, if there are any, 
and educate, train and qualify them for the eldership of the 
church. Eldership signifies leadership. We need to train or 
educate men for the eldership, to be rulers or leaders of the 
church, just as much as to educate men for the ministry to 
preach the Gospel. With some temporary provision for the 
management of its interests, a church will prosper better 
without elders than with incompetent ones, who do not die, 
and will not resign. The grace of resignation is not apt to 
abound in that kind of persons. And their blunders in office, 



THE PASTORAL OFFICE. 



63 



and their willfulness in refusing to surrender the office when 
called upon to do so by the church, sometimes result in dis- 
aster and ruin to the church. Paul says to Timothy: ' ' Lay 
hands hastily on no man, neither be partaker of other men's 
sins; keep thyself pure. " (I Tim. v: 22. ) Great care should 
be exercised that only proper persons are ordained to the 
pastoral office. The wisdom that is from above, and not hu- 
man wisdom, should guide in this matter, and in all things 
that pertain to the welfare and prosperity of the church of 
Christ. The endeavor should be to reproduce the New 
Testament church in membership, in organization, in officers, 
in management, and in earnest and faithful work for Christ, 
and to conform more and more perfectly in individual and 
church life to the pattern given in the New Testament, and 
thus ' ' grow up in all things into him who is the head, even 
Christ, from whom all the body fitly framed and knit to- 
gether, through that which every joint supplieth, according 
to the working in due measure of each several part, maketh 
the increase of the body unto the building up of itself in love. ' ' 
(Eph. iv: 15, 16.) 

The number of elders or pastors in any local church can 
only be settled by a wise expediency. The style of the in- 
spired writers is to speak of all the disciples of our Lord in 
any city or center of population, with its surrounding rural 
districts, as the church in that city or province, though they 
may have met in several assemblies. It is said that the 
church in Jerusalem assembled in fifty different places. 
The leaders of these several assemblies were the elders at 
Jerusalem. 

The statement already cited that Paul and Barnabas ' ' or- 
dained elders in every church" (Acts xiv: 23) is the nearest 
assertion of a plurality of elders in each congregation to be 
found in sacred history. The only fair inferences from this 
fact are that the church existed prior to the ordination of eld- 
ers, and that every church circumstanced as the church in 
the cities named may have plurality of elders. 

The fact that pastors were to be supported, and the elders 
were forbidden to take the oversight ' ' for filthy lucre, ' ' (Pet. 
v: 1-3) suggests the practical solution of the problem. When 



6 4 



CHURCH POLITY. 



speaking of him ' 1 who feedeth the flock, ' ' and the provisions 
of the law of Moses for them " which minister about holy- 
things, ' ' Paul says, ' 1 Even so hath the Lord ordained that 
they which preach the gospel should live of the gospel. ' ' 
(I Cor. ix: 7-14.) 

This is the ordinance of the Lord for the support of pas- 
tors and evangelists. A congregation will not sustain more 
pastors than is needed to properly tend the flock, and can 
justly claim only such part of his time and services as it can 
fairly recompense. 

There is not sufficient scriptural warrant for the distinc- 
tion between teaching elders and ruling elders, as aptness to 
teach as well as to rule is a requisite qualification for the 
office. A prudent pastor, however, will always have near 
him, in counsel and approval, the intelligent, pious and in- 
fluential members of the congregation, whether by his own 
choice or by the selection of the church. A humble man will 
be glad to have wise and godly men to share the responsi- 
bility of his delicate and often trying position. 

But the practical lesson is that the churches of Christ 
everywhere should make systematic efforts to furnish them- 
selves, either alone or in combination with those contiguous 
to them, with such Christian instruction and oversight as are 
adequate to the present demands of society and the present 
elevation of the intellectual and spiritual standard. A faith- 
ful pastor' s study is the watch-tower on the walls of salvation, 
from which he discerns approaching danger and arms him- 
self for successful guarding of the spiritual interests of his 
people. 



THE DEACON'S OFFICE. 



65 



CHAPTER V. 

The Deacon's Office. 

The conjoining of "bishops and deacons" in Paul's letter 
"to the saints in Christ Jesus which are at Philippi," brings 
them into peculiar prominence. What that prominence is as 
to bishops is not a matter of conjecture. They are the of- 
ficial superintendents of the church, the pastors of the flock. 
The association of deacons with them implies an official re- 
lation of some kind. Its precise nature is not so clearly 
defined as is that of pastors. 

The term deacon is a transliteration of the Greek diakonos. 
This word is applied to servants at a feast (John ii : 5—9 ) ; to 
a civil officer, as a minister of God (Rom. xiii:4); to Jesus 
Christ as a minister of the circumcision (Rom. xv:8); to 
preachers as ministers by whom we believe (I Cor. iii:5) ; 
to Phebe, a servant of the church (Rom. xvi:i); and to a 
class of brethren who are required to have certain specified 
qualifications (I Tim. iii .-8—13) . These qualifications are 
about the same as those required in bishops, so far as they 
relate to personal fitness. This suggests that these brethren 
were called into official relation to the church, as that would 
be an approval of their characters, and no church can afford 
to stamp with approbation, as an office-bearer, any man who 
is not a fair representative of Christian profession. 

Aptness to teach is not among the qualifications for this 
service, hence these deacons were not preachers as such, 
though if they possessed gifts of speech it would not disqual- 
ify them for the position, and might be exercised on occasion. 
So if they use the office of a deacon well, they purchase to 
themselves a good degree and great boldness in the faith 
which is in Christ Jesus. 

The chief indication of the special service to be rendered 



66 



CHURCH POLITY. 



by this class of officials is found in the selection of the seven 
men to attend to the daily ministration when there arose a 
murmuring of the Grecians against the Hebrews because 
their widows were neglected. (Acts i:6.) This emergency 
called for a special service, — a diakonia, — the service to be 
rendered by a diakonos. Whatever this was belongs to work 
to be done by those who were selected for the particular duty 
then required. It was not preaching, but was to relieve the 
preachers, so they need not leave the Word of God. The 
twelve apostles demanded men ' 'of honest report, full of the 
Holy Spirit and wisdom." The whole multitude of disciples 
chose the seven brethren of this description, and set them 
before the apostles, who appointed them over this business 
by prayer and laying on of hands. They approved the choice, 
and inducted these deacons into office by formal ordination. 
This was evidently in the mind of Paul in his instruction to 
Timothy. He specifies the qualities that deacons must have. 
(I Tim. iii:8— 13.) They must be grave, i. e. y men of weight 
in the community, and command the respect of those with- 
out and the acquiescence of those within. They must shun 
duplicit}^, wine-drinking and greed of gain, but hold the 
faith in a pure conscience. Like bishops, they must be first 
proved, then approved, as being found blameless. Then, and 
not till then, "let them use the office of a deacon." They 
should be exemplary in their domestic relations and in the 
management of their households. Their wives, also, should 
have like dignity and prudence, that they may not injure the 
usefulness of their husbands, and may serve as deaconesses 
if called to render such service. Phebe, our sister, was a 
deaconess of the church in Cenchrea. ( Rom. xvi : 1 . ) Refer- 
ence is given to married persons having but one wife, but not 
as excluding those who are unmarried and otherwise quali- 
fied, when circumstances demand their service. The nature 
of the business over which the deacons are placed is to "serve 
tables." 

It has been truly said they must provide for three tables 
in the church of the living God. These are the table of the 
Lord, the table of poor saints, and the table of the preacher. 
That is, the deacon's duties include the care of the house of 



THE DEACON'S OFFICE. 



67 



worship and making provision for the orderly administration 
of the ordinances of the Lord, the oversight of the needy 
members of the congregation, and the raising of funds for 
the support of the pastor and for the general enterprises of 
the church. They attend to the financial, material and other 
interests of the church, under the supervision of the pastor 
and other elders. These are highly important duties, and 
essential to the prosperity of a congregation. If there were 
no hint of a deacon's office in the Holy Scriptures, the church 
would need to constitute such an office, in the exercise of lib- 
erty to do in the wisest way whatever is necessary to be done 
in the fulfillment of its mission. The most natural interpre- 
tation of the passages that mention deacons in connection 
with bishops gives sufficient recognition of such office by 
divine authority. 

The efficiency of the church depends largely upon a 
prompt, systematic and faithful discharge of the duties that 
belong to this office. The best business talent that is avail- 
able should be enlisted in this service and charged with its 
responsibility. The same business principles which experi- 
ence has attested in successful enterprises of worldly affairs 
should be applied in Christian work. 

These require regular meetings of this board of ecclesi- 
astical financiers, a careful record of official transactions, an 
accurate inventory of resources and prospective income, and 
a complete statement of necessary outla3^s. As the church is 
in fact a joint-stock company, in which each member is 
pledged to contribute for the expenses of the establishment 
according to ability, an apportionment should be made as 
nearly equitable as may be in the judgment of the deacons, 
assigning to each member such portion of the needed expen- 
ditures that the congregation has decided upon as accords 
with his proportionate ability. 

Since they cannot be supposed to know the exact ability 
of each member, they can only approximate a just apportion- 
ment, which should be subject to revision upon submission 
of the amount to each individual for his acceptance, with such 
modification as meets his approval. The expenses should be 
kept within the income, unless there be a margin that can 



68 



CHURCH POLITY. 



be counted on to cover any deficit that may appear at the end 
of the year. 

A collection by envelopes should be taken at every Lord's 
Day service, so that the channel of communication from the 
private purses to the public treasury may be ever open and 
clearly understood, and due credit may be given to individual 
contributors. This is an act of worship, the same as preach- 
ing, praise, prayer and communion. It is "the fellowship" 
(Acts ii:42), in distinction from other religious privileges in 
which the worshippers share in common. The koinonia of 
Christians in regard to money is a contribution (Rom. xv:26) 
in which all participate equally, in the measure of ability of 
each, for the purposes of the church. These embrace two 
specified objects, viz.: 4 'for the poor saints" and "for the 
gospel," (Phil. i:5 and iv: 15-18) and implicitly include all 
benevolent and evangelistic enterprises. These sweep over 
the whole field of Christian activities. 

The weekly contribution was ordered by Paul in the 
churches of Galatia and at Corinth (I Cor. xvi:i,2), and 
presumably it was practiced with his sanction by them of 
Macedonia and Achaia. This is the sanctified common sense 
of an apostle, which is an approved precedent for using the 
highest wisdom at command to meet the necessities of the 
cause under existing surroundings. Inspiration does not 
turn sensible men into impracticables, and conversion to 
Christ does not change bright business men into slavish imi- 
tators of old methods that were adapted to conditions of so- 
ciety that vary with times and environments. 

The Pauline law of expediency has full force in this field 
of prudential arrangement. "All things are lawful for me, 
but all things are not expedient; all things are lawful for me, 
but all things edify not." (I Cor. x:23.) 

Whatever is lawful, that is, moral, for any man to do, is 
right for a Christian to do. But expediency limits the law 
of universal right by excluding those things which, though 
not wrong, do not edify, or are not successful. This law ap- 
proves, if not demands, the use of an}' righteous means to 
accomplish a required end, and enlightened wisdom chooses 
the best methods within reach, guided by whatever light the 



THE DEACON'S OFFICE. 



69 



Word of God throws upon the subject in hand. This law ot 
expediency is excluded from matters of faith and morals, but 
determines matters of policy within the wide range of human 
discretion. The discretionary affairs of the church come 
chiefly within the duties of the deacon's office, but the same 
principle applies in the administration of spiritual as well as 
temporal affairs, and should control in all things that are left 
to human judgment in securing the orderly and the best at- 
tainable service, in praise, teaching, ruling, and every mode 
of church edification. The infinite wisdom of the Supreme 
Ruler in the Kingdom of Heaven has given widest scope for 
the freest exercise of all the consecrated powers of redeemed 
man in building up the cause of the Redeemer, and in the 
promotion of human welfare. 

The deacon's office is one of great dignity and responsi- 
bility. It may be magnified in several directions, far beyond 
anything that is usually assigned to it in the churches. It 
calls for high order of talent, and any congregation is fortu- 
nate indeed that has suitable persons in its membership to 
discharge its duties promptly and systematically. 

The board of deacons should consist of three to nine per- 
sons, according to the number of the congregation and the 
eligible members. They would properly constitute the board 
of trustees. As this is a civil rather than an ecclesiastical 
office, they should be elected in accordance with civil law, and 
the tenure of office would better be limited to a term of years, 
say three, and a part of the board elected each year. I'he 
fact of being deacons would not constitute them trustees, nor 
hinder their election to that responsibility. They should be 
incorporated under the laws of the state, so as to become the 
legal representatives of the church in all matters affecting the 
property rights and the financial interests of the church. 
They would then be competent to receive bequests from per- 
sons who might wish to place means in their hands in trust 
for the use of the congregation, and could be held legally 
accountable for the faithful execution of the trust. 

A congregational seal should be provided for each local 
church, to stamp all official papers issued in behalf of the 
body. This would be a guarantee against frauds that are so 



7o 



CHURCH POLITY. 



frequently perpetrated by unscrupulous professors upon un- 
suspecting communities. 

The deacons are the almoners of the church, and this 
phase of their work may be extended to embrace any form of 
wise beneficiary association. The church is not only a be- 
nevolent institution, but a mutual benefit society. If it were 
up to its best, equipped for its fullest opportunity and work- 
ing out its highest efficiency, there would be no occasion for 
members to unite with worldly societies to make provision 
for themselves in the event of sickness or misfortune, and for 
becoming burial when death comes. 

There is no reason why a church may not embrace every 
beneficiary feature of prudent and well-conducted associations 
of a moral and social character in a Christian administration 
of its affairs by a competent diaconate, for the benefit of all 
its members who will avail themselves of these advantages. 
There are many reasons why Christians should not be 
obliged to enter into association with worldly people to obtain 
the benefits they wish which commend themselves to prudent 
foresight. The church that would accomplish the most for 
the spiritual welfare of mankind must have the profoundest 
sympathy for the temporal welfare of its own fellowship, and 
of those in touch of its influence and agencies. While it 
should be a hive of industrial activities, the deacons are the 
official directors of the temporalities of the church, which 
should sweep over the entire circle of congregational and in- 
dividual well-being within the circumference of associated 
moral, social and religious life. The scriptural recognition 
of the deacon's office, and the requisites for it, and the large 
liberty secured in the Gospel of Christ, lift it up to a dignity 
and lofty plane of usefulness and of blessing to the church 
and the w T orld far beyond any present attainment. 



WOMAN'S WORK. 



7i 



CHAPTER VI. 

Woman's Work. 

The chief question to be considered under this head, as it 
stands related to church polity, is this: According to the 
scriptures, have women a right to be pastors and evangelists ? 
It is important that the question be clearly defined and 
correctly understood. The question is not, ' ' May women 
sing, pray and speak in religious meetings, teach in Sun- 
day-school, or make temperance addresses ? " At prop- 
er times and places, and under proper circumstances, 
a woman may do any of these that she is capable of do- 
ing. She has a right to enjoy and exercise the freedom 
permitted to her under the law of liberty, and wherein 
that law does not restrict her she is not to be bound. 
The question is this: " May women be pastors and evan- 
gelists ? May they occupy these important official positions 
in the government and work of the church of Christ ? ' ' 

To answer this properly, it will be necessary to consider 
some other questions, which underlie this one, and which 
must be understood in order to answer this question correctly. 
These other questions are two in number, and are as follows: 

(1.) What is the true relation of the sexes to each other f 

(2.) What are the principles of the law of Christ which 
pertain to these offices which He has established in His church f 

In answering these questions, the Word of God is the 
supreme and final authority. It is here assumed that the 
teaching of the New Testament bearing upon this subject is 
as applicable to this age as it was at the time it was written, 
since the Gospel of Christ is to continue to the end of time, 
and is for all nations. It is not for us to explain away any 
part of scripture teaching. Whatever the scriptures teach 
concerning any subject should be accepted as an end of all 



72 



CHURCH POLITY. 



controversy. "Where the scriptures speak, we speak; and 
where the scriptures are silent, we are silent." The only- 
question then is: 11 What do the scriptures teach with refer- 
ence to this subject ? " Our appeal is "to the law and the 
testimony. ' ' 

I. What is the relation of the sexes to each other ? In 
considering this question, attention is first invited to the 
Mosaic account of the creation of man: " And God created 
man in his own image, in the image of God created he him; 
male and female created he them. ' ' (Gen. i : 27 . ) * ' And the 
Lord God said, It is not good that the man should be alone; 
I will make him an helpmeet for him." (Marg. R. V. — or 
' ' answering to him. ' ' Gen. ii : 1 8 . ) ' ' And the Lord caused 
a deep sleep to fall upon the man, and he slept; and he took 
one of his ribs, and closed up the flesh instead thereof; and 
the rib which the Lord God had taken from the man made 
he a woman, and brought her unto the man. And the man 
said, This is now bone of my bones, and flesh of my flesh; 
she shall be called woman, because she was taken out of 
man. Therefore shall a man leave his father and his mother, 
and shall cleave unto his wife; and they shall be one flesh." 
(Gen. ii:2i-24.) 

From this account it is evident that man and woman are 
of the same nature, constituting one race, but differing in 
sex, and in those peculiarities which belong to sex. They 
are companions and complements of each other. Having the 
same nature, they have many faculties and characteristics in 
common; differing in sex, they have corresponding differ- 
ences in physical, mental and moral endowment. Generally, 
women are smaller and weaker than men; the female organ- 
ism is more delicate and sensitive than the male organism. 
For this reason, woman is less able than man to endure the 
strain of public life, and to bear the excitement incident to 
large assemblies. Physically, man is stronger and hardier, 
and woman "the weaker vessel." Hence, woman needs 
protection, and man is the protector. 

Intellectually, the sexes may be considered equal, and 
yet they are not entirely the same. Among men, as a rule, 
the intellectual, among women the emotional, predominates. 



WOMAN'S WORK. 



73 



Hence, in matters that require cool, critical, impartial judg- 
ment, men are better fitted to act than women; in matters 
that call out the sympathies of humanity, women are better 
qualified than men. Men are more competent than women 
to wear the judicial ermine; women are better than men to 
minister to the sick and suffering. 

" O, woman! in our hours of ease 
Uncertain, coy, and hard to please, 
And variable as the shade 
By the light, quivering aspen made; 
When pain and anguish wring the brow, 
A ministering angel thou ! " 

Socially, man and woman are equal. Heathenism de- 
grades woman to a position of slavery; Christianity elevates 
her to her rightful place — that of equality with man. It is 
with reference to social position and privileges that Paul 
says, "There is neither Jew nor Greek, there is neither 
bond nor free, there is neither male nor female, for ye are all 
one in Christ Jesus. " (Gal. iii:28.) In Christ all occupy a 
position of equality as members of the family of God. Al- 
though equal in rank, in the social realm woman's powers 
are superior to man's. She is the center and charm of so- 
ciety; this is her recognized place and sphere, and here her 
powers shine most brilliantly. 

Morally, woman is more susceptible than man. She can 
rise to greater heights of refinement and purity, and sink to 
lower depths of depravity and wickedness. Says Macaulay: 
' 4 History proves that although woman, swayed by lofty 
impulses, approaches the angels, yet when yielding to a 
master passion, she is capable of a refinement of wicked- 
ness which men never attain." Woman can be a Sarah, 
a Hannah, an Elizabeth, or a Mary; she can also be a 
Delilah, a Tezebel, an Athaliah, or a Herodias. 

Woman is naturally more religious than man, owing to 
the predominance of the emotional in her nature. This ac- 
counts, in part, for the fact that the majority of church mem- 
bers are women. Woman possesses the spirit of reverence, 
devotion and worship to a greater extent than man. 

In matters of authority and government, woman is to be 



74 



CHURCH POLITY. 



in subjection to man. This does not imply inferiority of 
nature, but is necessary to order and good government. 
God said to Eve: "Thy desire shall be to thy husband, 
and he shall rule over thee." (Gen. iii:i6.) This does not 
teach that the rule of the husband should be arbitrary, 
unjust or tyrannical, but it does teach that it is the hus- 
band's province to rule, and the wife's to be in subjec- 
tion. Abraham ruled righteously over his household, and 
his wife Sarah obeyed him, ' ' calling him lord. ' ' The 
apostle Peter calls wives who are in subjection to their own 
husbands " Sarah's children." 

Sa3^s Paul: " The head of every man is Christ, and the 
head of the woman is the man, and the head of Christ is 
God." Man " is the image and glory of God, but the wo- 
man is the glory of the man. For the man is not of the wo- 
man, but the woman of the man; neither was the man 
created for the woman, but the woman for the man; for this 
cause ought the woman to have a sign of authority on her 
head because of the angels. Howbeit neither is the woman 
without the man, nor the man without the woman in the 
Lord. For as the woman is of the man, so is the man also 
by the woman, but all things are of God." (I Cor. xi:3, 
7, 12). 

Paul says again: "Wives, be in subjection unto your 
own husbands, as unto the Lord. For the husband is the 
head of the wife, as Christ also is the head of the church, be- 
ing himself the Saviour of the body. But as the church is 
subject to Christ, so let the wives also be to their husbands 
in everything. Husbands, love your wives, even as Christ 
also loved the church, and gave himself up for it." " Nev- 
ertheless, do ye also severally love each one his own wife 
even as himself, and let the wife see that she fear her hus- 
band." (Eph. v:22, 25, 33.) 

Evidently these passages from the writings of Peter and 
Paul teach that the husband is superior in authority, and 
that the wife should be in subjection to her husband. The 
husband should love his wife even as himself, and the wife 
should reverence and obey her husband. This teaching is 
neither antiquated nor abrogated, as some would have it, 



WOMAN'S WORK. 



75 



but is a part of the law of Christ, and will continue in force 
to the end of time. It is applicable to this age, and is as 
much needed now as it ever was in the history of mankind. 
When it is observed in the spirit, as well as the letter, by 
both parties, it produces model husbands and wives, and 
makes happy homes. In harmony with this teaching, Paul 
instructs Timothy " not to permit a woman to teach, nor to 
have dominion over a man, but to be in quietness. ' ' (I Tim. 
ii:i2.) It is necessary to the peace, good order, and welfare 
of church and society that woman's subordination to man 
shall be regarded and maintained. 

This brief consideration of the relation of the sexes pres- 
ents to us this picture of woman: That woman is physically 
inferior to man, intellectually his equal, socially his superior, 
morally more susceptible, and religiously more devotional; 
and while she is man's companion and equal, in point of au- 
thority she is subordinate to him. Her place in society and 
her sphere of activity should be in harmony with the quali- 
ties and peculiarities of her nature, and her work and re- 
sponsibilities should be such as she is best fitted to fulfill 
within her proper position and relations. This indicates 
that her place snd sphere are to be found in domestic and 
social life. 

The view just presented is in accord with that of leading 
scholars and writers on this subject. In commenting on the 
Mosaic account of the creation of woman, after speaking of 
the dual sense of the word adam, Charles Louis Loos says: 
' ' The words of Jehovah declare unmistakably that in the 
general compass of human life, in all human experiences, 
woman stands and works as the indispensable complement- 
ary associate of man, according to the ability granted to her. 
Kant well expresses this when he says, ' Only man and wo- 
man together form the full and entire man; one sex com- 
pletes the other. ' The Bible doctrine of this dual nature of 
the adam, and the exposition here given of it, do not neces- 
sarily involve the identity of the two parts — the man and the 
woman — nor their equality in nature and in their relations 
to each other and to human life." 

Says John Ruskin, in " Sesame and Lilies : " " We are 



76 



CHURCH POLITY. 



foolish, and without excuse foolish, in speaking of the ' su- 
periority ' of one sex to the other, as if they could be com- 
pared in similar things. Each has what the other has not; 
each completes the other, and is completed by the other; 
they are in nothing alike, and the happiness and perfection 
of both depend on each asking and receiving from the other 
what the other only can give. Now their separate charac- 
ters are briefly these: The man's power is active, progres- 
sive, defensive. He is eminently the doer, the creator, the 
discoverer, the defender. His intellect is for speculation 
and invention; his energy for adventure, for war, and for 
conquest, whenever war is just, wherever conquest neces- 
sary. But the woman's power is for rule, not for battle, and 
her intellect is not for invention or creation, but for sweet 
ordering, arrangement and decision. ' ' 

Says Harriet Beecher Stowe: " I would have it felt by 
those who are seeking to elevate woman, that the work is to 
be done, not so much by creating for her new spheres of ac- 
tion, as by elevating her conceptions of that domestic voca- 
tion to which God and nature have assigned her. It is all 
very well to open to her avenues of profit and advancement 
in the great outer world; but after all, to make and keep a 
home is, and ever must be, a woman's first glory, her high- 
est aim. No work of art can compare with a perfect home; 
the training and guiding of a family must be recognized as 
the highest work a woman can perform; and female educa- 
tion ought to be conducted with special reference to this. 

' ' Now women have a sphere and profession of their own 
— a profession for which they are fitted by physical organ- 
ization, by their own instincts, and to which they are directed 
by the pointed and manifest finger of God — and that sphere 
is family life. ' ' 

The relation of the sexes is beautifully expressed by 
Longfellow in the following lines from the "Song of Hiawa- 
tha:" 

4 4 As unto the bow the cord is, 

So unto the man is woman. 

Though she bends him, she obeys him, 

Though she draws him, yet she follows — 

Useless each without the other." 



WOMAN'S WORK. 



77 



The relation of the sexes, then, is that of companionship, 
in which each is the complement of the other; socially equal 
in rank, differing in powers and peculiarities, there are 
corresponding differences in activities and responsibilities. 
Equality in social position, or in intellectual ability, is not a 
warrant for identity in duties and activities. In this great busy 
world there is a division of labor according to the adaptation 
and qualifications of each class, and the same is true of the 
sexes. The relation of the sexes, and woman's proper posi- 
tion in society, must be duly considered in determining her 
sphere of work and responsibility. Distinctions based upon 
natural laws and conditions are as enduring as time, and 
cannot be ignored without destroying the very foundations 
of society. Woman's work and duties must be found in that 
which is appropriate to her sex, suited to her position in so- 
ciety, and consistent with her place as subordinate to man. 

PART II. 

II. What are the principles of the law of Christ zvhich per- 
tain to these offices which He has established in His church ? 

To answer properly this second question, the arrange- 
ments that Christ has made for the government of His king- 
dom or church must be kept in mind: 

"And he gave some, to be apostles; and some, prophets; 
and some, evangelists; and some, pastors and teachers; for 
the perfecting of the saints, unto the work of ministering, 
unto the building up of the body of Christ." (Eph. iv: 
II, 12.) 

" And God hath set some, in the church; first, apostles; 
secondly, prophets; thirdly, teachers; then miracles, then 
gifts of healings, helps, governments, divers kinds of 
tongues." (I Cor. xii:28.) 

It has been shown that in the Kingdom of Christ the fol- 
lowing order of officers is established: 

(i . ) Apostles of Christ. 

(2.) Prophets. 

(3.) Evangelists. 

(4.) Pastors and teachers. 

In the government of the church, then, Christ has placed 



73 



CHURCH POLITY. 



these four classes of officers, and to them are committed the 
government and management of His church and its interests. 
The first of these, the apostles of Christ, are, under Christ 
the Head, the master builders or architects, who superintend 
the erection of the spiritual house, the church of Christ. 
They furnish in the name of Christ the plans and specifica- 
tions for the spiritual temple, and give directions to the 
workmen who are engaged in its construction. All things 
are to be done according to the instructions of these arch- 
itects, the inspired apostles of Christ. Although dead, and 
therefore not personally with us, their authoritative instruc- 
tions are found in their writings in the New Testament 
Scriptures. 

The prophets, next in order to the apostles, were inspired 
teachers in the church during its infancy, while the volume 
of revelation was yet incomplete. 

They were assistants of the apostles in the guidance and 
training of the infant church. When the church had be- 
come fully developed, and revelation had been completed by 
the writings of the apostles, the order of prophets, being no 
longer needed, was discontinued. This leaves in the gov- 
ernment of the church two classes of officers — evangelists 
and pastors. These constitute the living, earthly representa- 
tives and official executors of the government of the church 
of Christ. Let us ascertain the functions of these two classes 
of officers. 

(i.) Eva?igelist. Philip, Timothy, Titus and others 
were evangelists in the primitive church. Timothy was 
solemnly enjoined by the apostle Paul "to do the work of 
an evangelist. ' ' What is included in the office and work of 
an evangelist ? Without attempting an exhaustive enumera- 
tion of duties, it will be sufficient to specify the more import- 
ant. It is the duty of an evangelist to preach the Gospel and 
make Christians. This is signified by the meaning of the 
word evangelist. But this does not exhaust the duties of this 
office. It is the duty of an evangelist to gather together the 
disciples of a locality and organize a church. This involves in- 
structing the members in their duties, in the nature of church 
organization, in the manner of procedure, in the qualifications 



WOMAN'S WORK. 



79 



of church officers, and instructing the officers in the duties 
devolving upon them respectively. In short, the whole care, 
guidance and training of infant and weak churches devolve 
upon the evangelist. It is the duty of an evangelist ' ' to set 
in order the things that are wanting ' ' in the churches that 
are under his jurisdiction, and bring them up to the stand- 
ard of fully organized and efficient working churches. In a 
word, the evangelist is the field-officer of the church, who 
occupies the outposts, and goes out into new fields and des- 
titute regions, making conquests for the Master, caring for 
weak and struggling congregations, and developing them 
into efficient, well-organized and self-supporting churches. 
Clearly, the office and work of an evangelist are of great im- 
portance, imposing grave responsibility, and requiring the 
exercise of much authority in the administration of the affairs 
of Christ's Kingdom. 

(2.) Pastor. Pastor or shepherd, presbyter or elder, 
bishop or overseer, are all applied in the New Testament to 
the same officer; in their scriptural use they all refer to the 
eldership of the church. To them is committed the over- 
sight of the church, the management and control of its inter- 
ests, and they are to exercise a shepherd's watch-care over 
the spiritual flock. The duties of a pastor or elder are in- 
cluded in two general classes, viz.: teaching and ruling. 

(a) Teaching. The elders of a church are its official 
teachers. They are to feed the flock of God with the pure 
milk of the Word and the strong meat of Gospel truth. This 
work of teaching may be done publicly, in the meetings of 
the church, or privately, in house-to-house visitation among 
the members. It includes instruction, confutation, admoni- 
tion and exhortation. 

(b) Riding. The elders of a church are its authorized 
rulers. Everything in the management and direction of the 
affairs of a church comes within their jurisdiction, and un- 
der their supervision. Christ, then, has established in the 
church two classes of permanent officers, to whom He has 
entrusted the direction and control of the interests of His 
kingdom on earth. The performance of the duties of these 
offices involves the exercise of important authority. The 



8o 



CHURCH POLITY. 



evangelist is "to speak and exhort and reprove with all au- 
thority " (Tit. ii: 15) , and elders that rule well are to be 
counted worthy of double honor. (I Tim. v:i7.) To these 
officers are assigned important duties in the work of the Gos- 
pel, involving grave responsibilities, and conferring high au- 
thority. The evangelist is a general officer, going from 
place to place as his work requires; the pastor or elder is a 
local and permanent officer, doing his work in the commun- 
ity in which he lives. Their work is largely, though not 
wholly, the same, the work of evangelist being more com- 
prehensive than that of pastor. Both, however, are charged 
with the work of directing and promoting the interests of the 
Kingdom of Christ. 

III. We are now prepared to consider and answer the 
main question under consideration in this address. Accord- 
ing to the scriptures, have women a right to be pastors and 
evangelists f May women be chosen to fill these important 
official positions in the church ? May they be made the of- 
ficial teachers and rulers of the congregation ? May they be 
appointed to go forth in the world, preach the Gospel, bap- 
tise converts, organize churches, educate the members and 
officers in their duties, set in order the things that are want- 
ing in the churches — in a word, do the work of an evangel- 
ist ? As the question is a double one, each part will be sep- 
arately considered and answered. 

(1.) May a woman be made a pastor, elder or bishop of a 
church f I^et us examine the qualifications of a pastor or 
bishop and see whether a woman possesses the requisite 
qualifications. " The bishop must be without reproach. " 
Many women there are who have this qualification. " The 
bishop ?nust be the husband of one wife." Does a woman 
possess this qualification ? Can a woman be the husband of 
one wife ? A man can have a wife and be the husband of 
one wife, but a woman cannot. Does the fact begin to dawn 
upon your minds that pastors, elders or bishops must be men 
and not women ? Is it not evident that the pastorate or eld- 
ership is restricted to men? If there is any meaning in 
Paul's language, if he spoke by the Spirit of God, the ques- 
tion is settled. A woman is not eligible to the pastorate or 



WOMAN'S WORK. 



81 



eldership of a church. By divine authority woman, on ac- 
count of her sex, is debarred from being an official teacher 
and ruler in the church. The first and fundamental requisite 
for the eldership is that the person shall be a man. Not un- 
til the teaching of the Word of God is disregarded can a wo- 
man be made pastor of a church. 

(2.) May a woman be made an evangelist and do the 
work of an evangelist ? In answering this question your at- 
tention is invited to the following considerations: 

(a) If a woman is not eligible to the eldership of the 
church, still less is she eligible to the office of evangelist, 
since, as we have seen, the latter office is more comprehen- 
sive and imposes greater responsibilities than the former. 
If, therefore, a woman is not permitted to be a pastor, still 
less is she permitted to be an evangelist. 

(b) The Greek word ezcaggelistees, ' 'evangelist, ' ' is mas- 
culine in gender. The feminine form, euaggelistria, ' 'a female 
evangelist, ' ' is found in post-apostolic ecclesiastical literature, 
but it does not occur in the inspired writings. These facts 
restrict the office to men, and indicate that it is a departure 
from New Testament teaching for women to be evangelists. 

(c) The evangelists of the New Testament period are 
all men. No woman filled the office of evangelist in the 
primitive church. There were "helpers in Christ Jesus," 
fellow-laborers with the apostles, both of men and women, 
but they were not evangelists. They did not fill the office 
or do the work of an evangelist. There are many kinds of 
workmen necessary in erecting a building, but they are not 
all of them architects, masons or carpenters. Some are 
painters, others plasterers, hod-carriers, teamsters, and help- 
ers in other ways. So there are many workers in the church 
who are neither pastors nor evangelists. It is illogical to 
conclude that persons are evangelists because they labor in 
the Lord, unless it be shown that there is no other way of 
working in the Lord than by being an evangelist. Since, 
however, there are other ways of working, the conclusion 
that the fellow- workers whom Paul mentions are evangelists 
is wholly unwarranted. A candid and critical examination 
of the history of the primitive church necessitates the con- 



82 



CHURCH POLITY. 



elusion that there were no women evangelists in the days of 
the apostles. 

(d) Preaching by women is a post-apostolic practice 
which exists chiefly among heretical and fanatical sects. 
The earliest account of preaching by women is in the begin- 
ning of the third century. In " Schaff-Herzog Encyclopae- 
dia, " article " Preaching," the following statement is made: 
' 1 Preaching by women was strongly forbidden in the Catholic 
Church, according to Paul's explicit direction, but was a feat- 
ure with the heretics, and even with the Montanists, much 
to Tertullian's dislike." 

In modern times, preaching by women is found in those 
sects which have erroneous views of the work of the Holy 
Spirit, as the Friends and Adventists, or which have defec- 
tive views of the authority of the inspired writings, as the 
Unitarians. In one case, the practice is the result of fanati- 
cal delusion, the speakers professing to follow an inward 
illumination of the Spirit; in the other, it is the result of ra- 
tionalistic presumption, the speakers boldly setting aside 
apostolic teaching by the dictates of their own reason. In 
neither case does the practice rest upon the teaching of the 
scriptures with reference to this subject. From all these 
considerations it necessarily follows that the scriptures do not 
authorize a woman to fill the office or do the work of an 
evangelist. 

PART III. 

Having seen that according to the scriptures women are 
not permitted to be pastors or evangelists, let us proceed a 
step further and inquire into the reason of this prohibition. 
If the scriptures gave no reason for it, we would still be com- 
pelled to accept the fact of prohibition and submit to it, 
walking, not by our own sight, but by faith in the superior 
wisdom of our divine Lord, by whose authority the prohibi- 
tion was given. But since reasons are given in the script- 
ures for this prohibition, it is proper for us to ascertain what 
these reasons are for limiting woman's sphere of activity. 

The reasons for these limitations are found in the follow- 
ing scriptures: "As in all the churches of the saints, let 
the women keep silence in the churches: for it is not permit- 



WOMAN'S WORK. 



33 



ted unto them .o speak; but let them be in subjection, as also 
sailh the law. And if they would learn anything, let them 
ask their own husbands at home: for it is shameful for a wo- 
man to speak in the church." (I Cor. xiv:33~35.) 

"Let a woman learn in quietness, with all subjection. 
But I permit not a woman to teach, nor to have dominion 
over a man, but to be in quietness; for Adam was first formed, 
then Eve; and Adam was not beguiled, but the woman being 
beguiled hath fallen into transgression." (I Tim. ii: 1 1— 14.) 

Let us now carefully and candidly examine these pass- 
ages, and ascertain what they teach upon the subject under 
consideration. 

(1 . ) Paul does not permit a woman to teach or to speak 
in the churches. The church in Corinth had departed from 
the uniform usage in the primitive churches in permitting 
women to speak in the meetings of the church. In correcting 
this local disorder, Paul refers to principles of universal and 
perpetual obligation. The meaning of Paul's prohibition, in 
its permanent application, is to be determined by the general 
principles involved, and not by the disorder in Corinth. When 
Paul says, "It is shameful for a woman to speak in the church, ' ' 
he may refer to custom and prejudice of a temporary nature. 
But when he says, "Let them be in subjection, as also saith 
the law, ' ' he refers to something that is universally and per- 
petually binding. Paul's direction to Timothy, an evan- 
gelist, is not local or temporary, but general and permanent 
in its application. Paul's language in these two passages 
prohibits woman from being a public official teacher in the 
church. This much is certainly taught beyond question. 
While the language might be construed to mean more, it can 
not be understood to mean less, without explaining it away 
entirely. And in the light of what has already been consid- 
ered, this appears to be the force of the apostle's language. 
Certainly the language cannot signify less than a prohibition 
of public instruction by women in the meetings of the church. 

(2.) The reason for this prohibition is given: Women 
are commanded to be in subjection, and are not permitted to 
have dominion over men. Public instruction involves the 
exercise of authority, and in a mixed assembly, as in the 



84 



CHURCH POLITY. 



general meetings of the church, this authority will be exer- 
cised over both men and women. Hence, for women to 
teach in the meetings of the whole congregation would be to 
exercise authority over men. But such exercise of author- 
ity is inconsistent with woman's position of subordination to 
man. Paul says, "For it is not permitted unto them to 
speak; but let them be in subjection, as also saith the law." 
" But I permit not a woman to teach, nor to have dominion 
over a man, but to be in quietness." The law requiring 
woman to be in subjection to man was given in Eden, and 
has been in force during all dispensations. This law is for 
all ages and nations. Woman is forbidden to do that which 
is a violation of this divine law. But it is a violation of this 
divine law of God for a woman to be a public teacher in the 
church. Therefore, since women are to be in subjection and 
not to exercise authority over men, they are not permitted 
to be public teachers. 

(3.) The apostle gives also the reasons for woman's 
subordination to man. These are two in number. The rea- 
sons are: (a) " For Adam was first formed, then Eve; ' ' and 
(b) * ' Adam was not beguiled, but the woman being be- 
guiled hath fallen into transgression." Woman was created 
after man, from man, and for man; "this is the first reason for 
her subjection to man. Woman was first in the transgres- 
sion, being beguiled by the tempter through the greater 
susceptibility of her nature. This is the second reason for 
her subordination. These reasons are both of them stubborn 
facts, not changeable customs; they will always remain just 
as they have been during all these centuries; they are un- 
affected by the lapse of time or change of manners and cus- 
toms. But these facts are the reasons given by Paul for wo- 
man's subordination to man. Therefore, the law requiring 
woman to be in subjection to man will never be changed; it 
will continue in force while the world stands. But this law 
subjecting woman to man is the reason for prohibiting wo- 
man from teaching in the church. This prohibition, then, 
does not rest on changeable custom, but on the inherent na- 
ture of the sexes and their proper relations to each other. 
Therefore, the law of Christ which prohibits women from 



WOMAN'S WORK. 



85 



being pastors or evangelists will remain in force as long as 
this world endures. This prohibition, based upon distinc- 
tions and relations which are inherent in the sexes, cannot 
be disregarded without violating a fundamental and uni- 
versal law of God, which was given to regulate the relative 
position of the sexes. 

The whole field of discussion having now been examined, 
the teaching of the scriptures upon this subject may be sum- 
med up, and embodied in the following proposition: In the 
kingdom of Christ, women are prohibited from filling official 
positions of superiority and authority over men, and are re- 
quired to be in subjection to the divinely appointed rulers of the 
church as ' ' helpers in Christ fesus. ' ' God has placed in the 
church helps and governments. Women are permitted to be 
helpers, but are not permitted to be governors. They are 
hence prohibited from occupying those official positions 
which require the exercise of authority in the instruction 
and government of the church. It is for this reason that 
women are not included among apostles, evangelists or eld- 
ers of the church. But within these limitations, and in sub- 
ordination to the properly authorized rulers of the church, 
women may in many ways be ' ' helpers in Christ Jesus, ' ' as 
were Priscilla, Phebe, Persis, Tryphena and Tryphosa in the 
time of the apostles. Subject to these limitations and the 
laws of expediency and love, women may do whatever they 
are capable of doing in Christian work the same as men. 
Within these limitations and under these laws, a woman may 
do anything that a man may do who is not a pastor or evan- 
gelist. The law of love requires that all things be done in 
peace and harmony, and to the edification of the church. 

The law of expediency requires that propriety and ad- 
aptation be considered in the division of labor and assign- 
ment of work to different individuals, both male and female, 
and such arrangements made as will secure the best results 
for the cause of Christ. In obedience to these laws, women, 
as well as men, may sing, pray and talk in social meeting, 
teach in the Sunday-school, and work in temperance, benevo- 
lent and missionary societies. Women may be deaconesses 
in the church, and render valuable service in various kinds 



86 



CHURCH POLITY. 



of loving and helpful ministries. In work among the poor 
and neglected classes, among the degraded and outcast — es- 
pecially of their own sex — in charitable work among the 
sick, suffering and dying in the hospitals, in zenana work 
and other ministrations in mission fields, there are activities 
where women can work more successfully than men. In 
these and other ways women may be 1 ' helpers in Christ 
Jesus, " and promote the cause of Christ by the use of the 
powers with which God has endowed them. They should 
have as much liberty in this respect as the law of Christ au- 
thorizes or permits, but no more. Wherein the law of Christ 
leaves them free, let them not be restricted, but let them use 
their freedom for the good of humanity and the glory of God. 

But let them not presume to partake of the forbidden 
fruit of official authority in teaching God' s word and govern- 
ing His church. Alas ! too many men have made sad and 
disastrous failures in this matter. It will make matters still 
worse to disregard the Word of God and put women in the 
place of authority in the work of the church. 

But the teaching of the scriptures on the subject of wo- 
man's preaching has now been fully considered. The subject 
is one of great moment, affecting important interests in the 
kingdom of Christ. A law of God of universal and perpetual 
obligation, and the authority of Christ, the divine Head of 
the Church, are involved in this question. Let there be no 
trifling or presumption in a matter of so grave importance. 
Nadab and Abihu were destroyed by fire for offering strange 
fire before the Lord, which He had not commanded them. 
Uzzah perished for violating a law of God. Fifty thousand 
and seventy men of Bethshemesh were smitten by God for 
presumptuously and irreverently looking into the ark of the 
Lord. Korah, Dathan, Abiram and all their company per- 
ished, and Uzziah was smitten with leprosy, because they 
transgressed the law of God in presuming to offer incense, a 
duty which pertained only to the priests, the sons of Aaron. 
Set aside the law of Christ upon this subject, and the author- 
ity of Christ is overthrown in everything; the very founda- 
tions of our holy religion are destroyed. Beware of laying 
unauthorized hands upon sacred things and divine commands. 



WOMAN'S WORK. 



87 



In pleading for the Bible, and the Bible alone, and in ad- 
vocating a return to primitive Christianity in faith and prac- 
tice, as it is taught in the New Testament, it behooves to 
manifest a profound reverence for the teaching of God's 
Word, and unswerving loyalty to Christ, the sole and su- 
preme Lawgiver in His kingdom. In demanding a rejection 
of human authority in matters of religion, the Word of God 
should not be made void by our own traditions. The pro- 
hibitory as well as the preceptory commands of the Word of 
God should be observed. 

At this point a clear discrimination between principles, 
precedents and examples found in the New Testament will 
be of service, not only because of its bearing upon the sub- 
ject of woman's work, but also because of its importance in 
the discussion of subsequent chapters on church polity. 

Paul calls the law of Moses a yoke of bondage; James 
speaks of the law of Christ as the perfect law of liberty. The 
former consists largely of specific commands; the latter of 
general principles. The one has many ceremonies; the other 
has precedents and examples to illustrate and enforce divine 
teaching. To apply properly the principles, and follow cor- 
rectly the precedents and examples, of the law of Christ re- 
quires a right understanding of the principles of interpreta- 
tion, an intelligent and careful study of the scriptures, and a 
judicious and conscientious application of their teaching in 
practice. It is easier to execute explicit commands than 
general instructions; the latter require critical discernment 
and wise discretion in execution. The law of Moses made 
definite requirements of tithes and offerings; the law of Christ 
requires us to present our bodies a living sacrifice, holy and 
acceptable unto God, assuring us that, if there is a readi- 
ness to will, we are accepted according to ability. When 
the law demands a definite amount, as one- tenth, or a spec- 
ified offering every day, or at stated times, it is easy to un- 
derstand our duty, but when it is expressed in the general 
terms of 1 ' according to ability, ' ' and " as he may prosper," 
it requires intelligent judgment, conscientiously exercised, 
and faithful performance to do our whole duty. The great 
danger is that, owing to inadequate conception or defective 



88 



CHURCH POLITY. 



execution, we shall come far short of doing our duty as re- 
quired by the law of Christ. 

Sometimes divine law is embodied in approved precedent 
rather than express command. Something is done which 
receives divine sanction. In such case the divine approval 
has all the force of express command, and the approved ac- 
tion becomes a precedent to be followed as faithfully as com- 
mands should be obeyed. The authority for the observance 
of the first day of the week is of this nature. It rests upon 
approved precedent. On the same day that Jesus arose from 
the dead, the eleven assembled together, and Jesus met with 
them. On the next first day of the week Jesus met with His 
disciples. From that time the first day of the week has 
been observed as a day of rest and worship, being sanctioned 
at first by the presence of Jesus Himself, and afterward by 
the approval of His inspired apostles. Thus a divinely ap- 
proved precedent has the same authority as an express com- 
mand. 

In some instances, the teaching of the law of Christ is 
contained in examples which illustrate principles of general 
application. These examples are similar in their use to ex- 
amples in schools that are used by instructors to explain 
principles in the studies pursued. Suppose a teacher desires 
to explain the process of extracting the square root of a num- 
ber. He takes an example, and goes through the process 
step by step, explaining each step as he proceeds. After the 
class has understood the example, the teacher unfolds the 
principles involved, which may be used in solving similar 
examples. Thus the pupils are led from the example up to 
the principle, and from the principle to the solution of other 
examples of the same kind. A similar method is employed 
in inculcating the principles of grammar, algebra, and other 
branches of knowledge. In like nianrer, the examples con- 
tained in the New Testament serve to illustrate and inculcate 
general principles, which can be applied to the varying 
phases of human action. 

A good illustration of this is found in the thirteenth chap- 
ter of John. Jesus desired to teach His disciples an impor- 
tant lesson. They disputed among themselves as to which 



WOMAN'S WORK. 



8 9 



should be considered the greatest. Jesus sought to inculcate 
humility, and He did it in a very impressive manner. He 
washed His disciples' feet. This was an act of hospitality — 
a custom that was observed among the Jews since the days 
of Abraham. On receiving their guests, it was customary 
to remove their sandals and wash their feet, thus removing 
the dust that had accumulated during the journey thither. 
This service was usually performed by a servant, and if per- 
formed by the host was indicative of his humility. After 
Jesus had washed the feet of His disciples, He said to them: 
' ' Know ye what I have done to you ? Ye call me Mas- 
ter and Lord: and ye say well, for so I am. If I then, the 
Lord and the Master, have washed your feet, ye also ought 
to wash one another's feet. For I have given you an ex- 
ample, that ye also should do as I have done to you. ' ' (Jno. 
xiii:i2-i5.) 

Here, then, we have an example to inculcate a general 
principle. The general principle is expressed in these 
words: "Ye ought to wash one another's feet." The 
Saviour has here used the special language of His example 
to express the general principle. Putting the thought in 
general terms would give us this: ' ' In humility ye ought 
to serve one another. ' ' 

This general principle, deduced from this particular ex- 
ample of feet- washing, is applicable to all kinds of service, 
as well as the one illustrated by our Saviour's example. 
Jesus thus teaches the disciples the lesson that those are 
greatest who, in humility, render the greatest services. He 
then concludes the lesson with this grand truth: "If ye 
know these things, happy are ye if ye do them." 

Another instance of teaching principle by example is 
found in Paul's and Peter's directions concerning salutation. 
Almost from time immemorial the kiss was the common 
mode of salutation among relatives and friends as a token of 
affection. The directions of Paul and Peter did not institute 
this method of greeting. They simply regulated the exist- 
ing custom in accordance with the law of love. They enjoin 
that the salutation of Christians shall be holy — that is, chaste 
and sincere, an expression of real affection, and not feigned, 



90 



CHURCH POLITY. 



or treacherous as was the kiss of Judas. Paul says: " Let 
love be without hypocrisy; " so he says of the kiss, let it be 
holy, an expression of genuine love one for another. This 
principle of a true, holy salutation, that in the New Testa- 
ment is applied to the kiss, is applicable to all salutations 
among Christians, whatever may be the mode. 

Another illustration of inculcating general principles by 
a particular example is afforded by the case of women's 
speaking in the church in Corinth. Paul condemns this dis- 
orderly conduct on the part of these women, and, in correct- 
ing it, presents principles that apply to the case under con- 
sideration. Now while the disorder in the Corinthian 
church was local and temporary, the principles to which 
Paul refers in correcting it are not local or temporary; they 
are of universal and perpetual obligation, and apply to all 
cases that arise in the history of the church involving these 
principles. The particular examples may vary very much 
from time to time, but the principles are unchanging; like 
their Author, they are the same yesterday, to-day and forever. 
The principles involved in women's speaking in the church 
apply to "all the churches of the saints," and are for all 
time. 

The case of the incestuous person in the Corinthian 
church is a further illustration of this method of teaching 
principles by example. Paul instructs the church in the 
course to be pursued in dealing with this wicked person. In 
doing so, he teaches the principles of church discipline which 
apply to all similar cases, and which are to be used at the 
present time in dealing with persons who are unworthy of 
the fellowship of the church. 

These illustrations are sufficient to bring out the princi- 
ple of interpretation which applies to instances of teaching 
principles by examples. That principle is this: From a 
careful study of the particular example, ascertain the general 
principle inculcated; this general principle is of permanent 
obligation, and is applicable to all similar cases. 

This process of generalization and application of script- 
ure teaching to conduct at the present time is of very fre- 
quent use in the study of the scriptures to obtain a knowl- 



WOMAN'S WORK. 



91 



edge of our duty. Intelligently and judiciously exercised, 
it may be employed profitably in learning lessons from 
events and instances which occurred under previous dis- 
pensations; "for whatsoever things were written afore- 
time were written for our learning, that through patience 
and through comfort of the scriptures we might have hope. ' ' 
(Rom. xv:4.) And it is almost constantly employed in ap- 
plying the teaching of the law of Christ to the Christian life. 
Of course, care should be taken that there be correct gen- 
eralization and right application of the examples given in 
scripture, and that evasion or perversion of Bible teaching 
be avoided. We should be honest, conscientious, and 
scrupulously accurate, ' ' rightly dividing the word of truth. ' ' 
Thus we should study to show ourselves approved unto 
God; so shall we be workmen tLat need not be ashamed. 
We should seek to ascertain the exact meaning of the Holy 
Scriptures, and should accept whatever they teach, when 
rightly interpreted. Professor March has well said: "Truth 
is not conquered; it is read. It comes to earnest, humble 
seekers." All should be diligent seekers after the truth 
which God has revealed in His holy word. " Receive with 
meekness the implanted word, which is able to save your 
souls. But be ye doers of the word, and not hearers only, 
deluding your own selves." 



9 2 



CHURCH POLITY. 



CHAPTER VII. 

The Rule of Discipline. 

The value of the New Testament as a book of discipline 
is not duly appreciated in the churches of Christ. The famous 
declaration of Chillingworth, "The Bible \ the whole Bible, 
and nothing but the Bible is the book for Protestants, ' ' is 
accepted in theory by all Protestant churches. It is denied 
in practice by those who adopt human creeds and books of 
discipline as authoritative, and bind them upon members as 
terms of fellowship. Those who accept it practically often 
fail in its application for want of a correct understanding of 
it. The two distinctive principles of Protestantism are as 
follows: 

(i.) The Bible is the only rule of religious faith and 
practice, to the exclusion of all canons, decretals, traditions 
and philosophies. 

(2.) Private judgment or interpretation is the right and 
duty of all. 

The first of these cardinal principles affirms the all-and- 
alone sufficiency of the Word of God as a rule of faith and 
discipline. This frees Christians from all human authority 
in religion, and binds them by divine authority. It guaran- 
tees the fullest ecclesiastical liberty that can be enjoyed 
without repudiation of divine law and ordinances. 

The second of these principles rescues men from the bond- 
age of clerical interpretation, and fully recognizes man's 
personal responsibility to God. It does not concede any 
man's right to make special definitions of words to suit his 
preconceived notions, nor to frame rules of interpretation to 
torture meanings from passages in order to fit them to ac- 
cepted theological theories or systems. It simply affirms the 
right of every man, without respect of persons, to candidly 



THE RULE OF DISCIPLINE. 



93 



use his God-given faculties in the study of the Word of God, 
in the light of the best lexicons, grammars, histories and 
other helps that are available to him, in order to a correct 
knowledge of the revealed will of God. That will, thus 
learned, is the supreme law of every individual conscience. 
The New Testament is the last will of God concerning men, 
revealed through Jesus, the Son of God. While this endorses 
the authenticity and divine credibility of the Old Testament, 
it makes the New the only law of the Christian institution. 
It abolishes Jewish rites and ceremonies that were ' 'a shadow 
of good things to come," and embodies the enduring prin- 
ciples of God's moral government, that are the same in all 
the ages. 

The New Testament is, first, a rule of faith. It contains 
the subject matter of faith, and its explicit statements fur- 
nish the limit of it. The following proposition states an in- 
valuable boundary of religious obligation: 

' ' Nothing ought to be inculcated upon Christians as ar- 
ticles of faith, nor required of them as terms of communion, 
but what is expressly taught and enjoined upon them in the 
Word of God. Nor ought anything to be admitted as of di- 
vine obligation in their church constitution and manage- 
ments, but what is expressly enjoined by the authority of 
our Lord Jesus Christ and His apostles upon the New Testa- 
ment church, either in express terms or by approved prec- 
edent." 

In the second place, the New Testament is the rule of 
practice. The term practice covers three distinct fields of 
activity, viz.: 

(i.) The deportment of members of the church. 

(2.) The ordinances of the Gospel and acts of worship. 

(3.) The discipline or government of the church. 

Since the present purpose does not involve the consider- 
ation of the first two of these departments of practice, the 
word discipline is used as expressing the precise phase of 
practice under discussion. 

The failure to understand, or to utilize, the apostles' 
teaching in this regard, and the many disorders resulting 
therefrom, have led some to seriously doubt its sufficiency to 



94 



CHURCH POLITY. 



meet all cases that arise in the administration of ecclesiastical 

affairs. 

Serious difficulties impair the usefulness of congregations, 
and are allowed to drag along for years without any recog- 
nized method of solving and ending them. Dissensions and 
alienations have neutralized much of the best work done, and 
the immense waste of means and energy has retarded the 
natural growth of the best of all religious movements. 

Churches go into a decline and ultimately die with con- 
sumption one of another, because of sheer ignorance of the 
New Testament as a rule of discipline or a culpable disregard 
of it. This question should be thoroughly re-examined in 
the light of experience and of the Word of God, that the 
churches everywhere may know the all-sufficiency of the in- 
spired Scriptures, and how to use them to secure the ends of 
justice among Christians, and to promote the peaceful opera- 
tion of local congregations and the harmonious co-operation 
of 1 'sister churches. ' ' 

A full discussion of the question under consideration in- 
cludes three subordinate inquiries, viz.: 

(i.) What is meant by the term discipline? 
(2.) What instruction is contained in the New Testa- 
ment concerning it ? . 

(3.) Is this instruction sufficient to cover and rightly 
dispose of all cases of discipline that can arise in the admin- 
istration of the church ? 

Discipline, though familiar in name, is neither well nor 
correctly understood. This is true not only of the large ma- 
jority of private members, but also of many preachers and 
church officers. 

Defective views are held as to what it means and involves, 
as to its obligations and necessity, as to its objects or pur- 
poses, and as to the manner and means of administering 
discipline. It is the purpose here to set forth a somewhat 
full and comprehensive view of the whole subject, consider- 
ing its meaning, obligation, design, and manner and means of 
its administration. The subject is one of vital importance to 
the welfare and prosperity of churches, and to the success 
of the cause of Christ. The desire, purpose and delight of 



THE RULE OF DISCIPLINE. 



95 



every true Christian is to learn and to obey the commands of 
our Lord Jesus Christ. 

The cadets iu West Point military academy are (i) in- 
structed in army tactics, and (2) drilled in the manual of 
arms, marching, and other exercises and evolutions pertain- 
ing to military life. In schools and colleges students acquire 
two things: (1) Information or knowledge; (2) Intellect- 
ual training or discipline. Here are two examples of discip- 
line, one physical or military, the other mental or intellectual. 
In both we find that the ideas of instruction and training are 
included. The word also includes the idea of submission to 
wholesome rules and rightful authority, as when we speak 
of family discipline, school discipline, army discipline, etc. 
Webster defines discipline as follows: " 1. The treatment 
suited to a disciple or learner; education; development of the 
faculties by instruction and exercise; training. 2. Training 
to act in accordance with established rules; accustoming to 
systematic and regular action; drill. 3. Subjection to rule; 
submissiveness to order and control; state of discipline. 
4. Severe training, corrective of faults; instruction by means 
of misfortune, suffering, punishment, etc. 5. Correction; 
chastisement; punishment inflicted by way of correction and 
training. 6. (Eccl.) The enforcement of methods of correc- 
tion against one guilty of ecclesiastical offenses; reformatory 
or penal action towards a church member. ' ' 

From the above definitions it will be seen that the word 
discipline includes the ideas of instruction, education, train- 
ing and correction ; that even in its ecclesiastical sense it 
includes reformatory as well as penal action. The Greek 
word for discipline is paideia, from paideuo (from pais, a 
child), "to bring up, rear a child; to train and teach, edu- 
cate; to chasten discipline." The noun paideia signifies the 
rearing or bringing up of a child; specially, its training and 
teaching, education; instruction; nurture, discipline, correc- 
tion, chastisement. Thus the Greek word has about the 
same scope of meaning as the word discipline, its English 
equivalent. The Greek word occurs in Ephesians vi:4: 
''And ye fathers, provoke not your children to wrath; but 
bring them up in the nurture (Rotherham, 1 'discipline;" R. V. , 



96 CHURCH POLITY. 

"chastening"), and admonition of the L,ord." The noun 
paideia is found four times, and the verb paideuo three times in 
Hebrews xii:5-i i . In the authorized and revised versions the 
verb is rendered ' ' chasten, ' ' and the noun ' ' chastening, ' ' 
' 1 chastisement. ' ' Rotherham translates the verb and the 
noun by the word * ' discipline. ' ' His translation of He- 
brews xii:4~ii is as follows: " Not yet unto blood resisted 
ye, against sin waging a contest; and ye have quite forgot- 
ten the exhortation which, indeed, with you, as with sons, 
reasons, 

' My son, be not slighting the Lord's discipline, 
Neither be fainting when by Him thou art reproved; 
For whom the Lord loves He disciplines, 
But scourges every son whom He welcomes home. ' 

" In order to discipline are ye enduring; as to sons God 
to you is conducting Himself; for who is a son whom a fa- 
ther is not submitting to discipline ? But, if ye are without 
discipline, in which all have become partners — by conse- 
quence, bastards and not sons are ye. Furthermore, indeed, 
the fathers of our flesh we used to have as administrators 
of discipline, and we used to pay deference; shall we not 
much rather submit to the Father of our spirits and live ? 
For they indeed, for a few days, according to that which 
seemed good to them, were administering discipline; but He, 
unto that which is profitable; to the end of our partaking of 
His holiness. But no discipline for the present, indeed, 
seems to be of joy, but of sorrow; afterwards, however, 
peaceful fruit of righteousness to those who thereby have 
been well trained is it yielding. ' ' 

In this passage the meaning of discipline is clearly brought 
out as involving the ideas of training and correction. 

The Hebrew word musar expresses the same idea. It is 
from yasar, signifying to bind, to tame; hence to correct, 
chastise, punish, instruct, admonish; hence musar signifies 
" (i) correction, chastisement, (2) learning, instructio?i , as the 
result of discipline. ' ' The verb expresses the correction or 
punishment of children, rendered chasten in Proverbs xiii:24 
and xix:i8. It also expresses God's chastisement of the Is- 
raelites in the wilderness, in Deuteronomy viii:5- The noun is 



THE RULE OF DISCIPLINE. 



97 



used of the training or correction of children in Proverbs 
iii : 1 1 , 12; xxii:i5; xxiii,i3, and is rendered instruction in 
Proverbs i:2. It is also used to refer to the chastenings of 
Jehovah in Job v:i7, and Psalms xciv:i2. 

From the definitions and citations which have been given, 
it is evident that the word discipline includes instruction, 
training, admonition and correction. Hence, church dis- 
cipline properly includes the whole work of educating, train- 
ing, admonishing and correcting the members of the church 
in "all things that pertain unto life and godliness," as well 
as the exclusion of members who are disorderly and refrac- 
tory. Many persons think of discipline in the church as on- 
ly the turning out of unworthy members. Now, while church 
discipline includes exclusion, when that is necessary, that is 
but a small part of the work involved, and that work is not 
to be done until the other parts of the work have been perf owned. 
The passages of scripture above cited show that discipline in 
the church involves such watch-care and training of the mem- 
bers as a parent should exercise over his children in ' 'bring- 
ing them up in the discipline and admonition of the Lord," 
such training and chastening as God administers to His 
chosen people. The elders of the church, who are also 
overseers and pastors, are God's stewards over His house to 
care for, to watch over, and to train or discipline the mem- 
bers; and "they watch for their souls as they that must give 
account, that they may do it with joy and not with grief." 
This is what discipline means; and every minister or church 
officer upon whom devolves the care, training and manage- 
ment of a church should understand and realize the burden 
of responsibility that rests upon him in the discipline or 
training of the members in purity of life. 

It is in this full and comprehensive sense that the subject 
will be considered and treated. There is needed a fuller and 
more accurate understanding of the subject in the fullness of 
its meaning and scope of its duties. 

When offenses come, wise discipline first seeks to reform 
the offender by admonition, exhortation, reproof and rebuke. 
If these fail, it inflicts censure and penal action upon the 
offending member. In case of dispute as to the truth or 



9 8 



CHURCH POLITY. 



falsity of an alleged offense against Christian law, or as to 
the just application of the law to a particular case, there 
must be an authorized court for the fair and final settlement 
of the issue before penal action is taken. All this implies a 
proper authority in the church through which the body acts 
in the enforcement of the law of Christ upon members. 
Hence church discipline covers the whole field of congrega- 
tional efficiency, which includes (a) Scripturally qualified 
officers; (b) Faithful discharge of official duty ; (c) Courts 
established by the law of Christ for the determination of 
disputes; (d) Infliction of legally prescribed penalties. 

Having thus indicated its different sections sufficiently for 
the present purpose, we inquire what is the rule or divine 
law relating to them ? 

The first thing that is enjoined by the rule of discipline 
is the selection and proving and approving of properly quali- 
fied officers and teachers, men of exemplary character, of 
good reputation, and of ability to perform the duties of their 
public positions. 

The requisite qualifications of evangelists, bishops and 
deacons are explicitly given in Paul's epistles to Timothy 
and Titus, in the First Epistle of Peter, and in the history of 
Acts of Apostles. 

These are all the public functionaries that are permanent 
in the church to be found in the New Testament. The re- 
quirements as to moral character are the same in all official 
members, for the obvious reason that the choice of a person 
to fill any public position is an endorsement by the church of 
his Christian character, and his influence and efficiency de- 
pend upon his good character. 

The specifications are both positive and negative, and 
need not be transcribed here. Every one familiar with the 
Holy Scriptures can readily find and group them. The rule 
of discipline excludes from official position in the church all 
persons who have not these qualifications in fair degree. The 
choosing of men for elders, deacons or evangelists who are 
not what the New Testament says these officers must be in 
every particular, or who are, in any particular, what Paul or 
Peter says they must not be, is a repudiation of the New 



THE RULE OF DISCIPLINE. 



99 



Testament as a rule of discipline, in respect to the constituted 
authority of the church. In so doing the whole efficiency ol 
the church is put in jeopardy. 

It is sometimes urged that it is impossible to find men 
who have all these qualifications, and hence we must take 
the best we have. This is equivalent to saying that the 
New Testament is impracticable as a rule of discipline. 
Protestants cannot afford to make such an admission. It 
is to concede the necessity for some improvement upon the 
instructions of the Holy Spirit by a man-made book of dis- 
cipline. This would be a surrender of the citadel. There 
is no such necessity. What a bishop or deacon must be in 
character, every Christian may be, and ought to be, and this 
rule excludes from these positions only such members of the 
church as have not attained in good degree to what they 
ought to be as followers of Christ. A company of disciples 
must therefore remain under the oversight and instruction of 
a competent evangelist until persons are trained for official 
duties who have the qualifications required by the rule of 
discipline. 

The lamented O. A. Burgess said: "Perhaps one of the 
great, if not the greatest, hindrances to the cause of truth is 
that we have been trying to make Pauls and Peters out of 
unlettered, narrow-minded, money-loving men, under the 
pompous title of the eldership. ' ' A similar remark might 
be made concerning the diaconate, but it, being less promi- 
nent, has been less harmful through mistaken choice. « 

Disregard of New Testament teaching in the organization 
of local congregations is the tap root of most of the difficul- 
ties that have flourished like a green bay tree in the churches, 
and threatened their total destruction in many instances. A 
rigid application of the divine rule is the true remedy. 

New Testament knowledge and New Testament religion 
are the potent remedies for all the evils that afflict our con- 
gregations. But in the absence of such religion, and in the 
disregard of such knowledge on the part of members as is 
sometimes evinced, what are the potent remedies for such 
evils ? 

Wise officers of the church, who invite the assistance of 



IOO 



CHURCH POLITY. 



other brethren of known experience and ability in difficult 
cases, and who quietly and wisely come to a conclusion, 
will seldom, if ever, fail to redress just grievances and settle 
all differences satisfactorily. But what if there be unwise 
officers, who refuse the aid of a foreign committee of such 
brethren, but thrust their hasty decisions upon the congre- 
gation without any fair opportunity for objection, explanation 
or examination of new facts ? Or what if there be unrea- 
sonable men, who will not heed wise counsel and kind admon- 
ition ? 

If the New Testament furnishes no rule to meet such 
cases of unwisdom, headiness or factious opposition, and re- 
lieve the churches of their direful results, it is not a sufficient 
rule of discipline. It must provide a remedy for all cases 
that arise in the administration of the law of Christ, or it is 
insufficient. It must furnish the method of a just settlement 
of all differences and dissensions among brethren, or fail to 
meet the necessities of the church. Jesus said: "Offenses 
must needs come, ' ' and proclaims a ' 'woe unto that man by 
whom the offense cometh." The fact of offenses calls for a 
rule of discipline to deal with them. 

The New Testament is a sufficient rule of discipline for 
the churches of Christ. The right understanding and wise 
use of it is the supreme demand of the present time. When 
understood and rightly applied, all acts of discipline should 
be respected by churches, preachers and editors. There 
will then be no chronic troubles to impair the usefulness of 
churches, nor unworthy preachers be received into the pul- 
pits. If such disorders continue to disgrace the grandest 
cause that has ever claimed the attention of men, it is not be- 
cause the Lord has not furnished a potent remedy, but His 
people have failed to comprehend and rightly apply the di- 
vine rule in the government of the church. In the further 
development of this phase of church polity, it will appear 
that this rule of discipline provides for a prompt and just 
disposition of all cases that arise in ecclesiastical administra- 
tion, whether public or private, official or unofficial, misde- 
meanors. 

Whereto we have already attained, let us walk by the 



THE RULE OF DISCIPLINE. 



101 



same rule, let us mind the same thing, and if any be other- 
wise minded, let us hope that God will reveal even this unto 
them. (Phil, iii: 1 5, 16.) 



102 



CHURCH POLITY. 



CHAPTER VIII. 

Church Discipline, 
i. its obligation and necessity. 

"The Christian congregation, like every other commu- 
nity, needs discipline for the sake of self-protection, in order 
to suppress or eliminate anything that might impair or 
destroy its life. But as the Christian congregation is a com- 
munity of the faithful, the character of its discipline is purely 
spiritual. " ( ' ' Schaff-Herzog Encyc. , " Art. " Discipline. ' ' ) 

' ' The church, in common with all associations, if it has 
a right to exist at all, has an inherent right of self-protection 
against unreasonable and wicked men, who may seek to sub- 
vert its aims or destroy its peace. But there are not wanting 
very clear intimations in the New Testament of the right 
and duty of self-protection, and consequently of separation 
from injurious persons. ' ' {Isaac Errett, in ' ' Christian Quar- 
terly" for January y 18J3, Art. il Exconimtmication") 

Society consists of individuals who are associated together 
by some common interest or for a common purpose. Where 
there is society, there must be government; where there is 
government, there must be law; where there is law, there 
must be penalty for its violation; when the law is violated, 
and the penalty incurred, the law must be enforced, and the 
penalty inflicted; otherwise, the law could not be enforced, 
the government could not be maintained, and society could 
not be protected. Non-enforcement of law results in an- 
archy, and anarchy is destructive of all order. This is true 
of all kinds of government, civil, parental, scholastical or 
ecclesiastical. What the administration of law is to society, 
what training is to the family, what school discipline is to a 
school, church discipline is to the church. Discipline is 
"the treatment suited to a disciple," and involves that in- 



CHURCH DISCIPLINE. 103 

struction, training, admonition and correction that are neces- 
sary to the proper development of the powers and faculties 
of a disciple. Hence, church discipline is essential to the 
right development of disciples of Christ in Christian life and 
character. Church discipline is, therefore, necessary in or- 
der that the church may fulfill its mission among men. 
Without discipline in the church, confusion, disorder and 
anarchy hold sway, and the effect of preaching is greatly 
lessened — indeed, largely neutralized. Without discipline, 
the church fails to train its membership, and paralyzes its 
influence over the world. 

The obligation to maintain discipline is fully taught in 
the scriptures. Notice what Paul says to Titus. (Tit. 
ii : 1 1 , 12.) The grace of God has appeared in the Gospel, 
and the result of its appearance is here said to be holy living, 
by denying ungodliness and worldly lusts and living soberly, 
righteously and godly. How is this done? The passage 
says it is done by ' ' instructing us." This, however, does 
not express the full meaning of the original word. The 
Greek word is paideuo, "to bring up, rear a child; to train 
and teach, to educate, to discipline." The word is used in 
Acts xxii:3, where Paul is said to have been taught or " in- 
structed according to the strict manner of the law of the 
fathers," i. e., he was trained or educated in the Jewish re- 
ligion. In the passage in Titus, Rotherham renders the 
word "putting us under discipline." This expresses the 
thought. The church is a school, divinely established for 
the moral training of its members, in order to develop pure 
and holy lives. This is done not merely by instructing, but 
by disciplining us. Thus, the grace of God in the Gospel 
4 ' puts us under discipline. ' ' 

Paul says to Timothy, "All scripture is profitable for 
doctrine, for reproof, for correction, for instruction in right- 
eousness." (II Tim. iii:i6.) Scripture is declared to be 
profitable for four things: (1.) Doctrine, i. e., instruc- 
tion. (2.) Reproof, or, more properly, conviction. (3.) 
Correction, and (4.) Instruction in righteousness. 

It is evident that the fourth word here means more than 
' 1 instruction, ' ' for that idea is expressed by the first word. 



104 



CHURCH POLITY. 



The fourth word in the Greek is paideia, which signifies 
training or discipline. Hence, the scriptures are profitable 
to instruct those who are ignorant, to convince those who are 
in error, to correct those who are wrong, and to discipline 
Christians in righteousness. 

Jesus sent his apostles forth with the commission (Matt. 
xxviii:i8-2o) that includes the whole of their work, and the 
entire work of the church. It includes the work to be done 
for the world, and the work to be done for the church. The 
commission naturally divides itself into two parts : ( i . ) The 
work of making Christians, by making disciples, baptizing 
them into the name of the Father, Son, and Holy Spirit; 
and, (2.) The work of developing, educating, and train- 
ing these Christians, by teaching them to observe all things 
that Christ commanded the apostles. The whole work of 
evangelization and Christianization is comprehended in the 
first part of the commission; and the whole work of teaching, 
educating and training Christians is comprehended in the 
second part of the commission. This second part is ex- 
pressed in these words of Jesus : ' ' Teaching them (the 
disciples) to observe all things whatsoever I commanded 
you." This involves two things : (1.) Teaching the dis- 
ciples all that Christ commanded; and, (2.) Teaching them 
to observe all these commands. The latter is an immensely 
greater work than the former. It is an easy matter to teach 
Christ's commands; it is a far more difficult task to teach peo- 
ple to observe them. It is easy to teach a child what to do; it 
is much more difficult to trai?i a child to do it. But the 
proper training of the child requires that it be taught obedi- 
ence, even by punishment, if that be necessary. Now, as 
discipline is " the treatment suited to a disciple or learner," 
it is evident that the second part of the commission enjoins 
the whole work of discipline, the education and training of 
Christians in all things that pertain unto life and godliness. 
In harmon}^ w 7 ith this, Paul enjoins admonition of the disor- 
derly, encouragement of the faint-hearted, support of the 
weak, long-suffering toward all, and, when the circumstances 
of the case render it necessary, exclusion from the church. 
(See I Thess. v.14; II Thess. iii:6; I Cor. v.3-13.) Paul 



CHURCH DISCIPLINE. 



not only forbids retaining the incestuous person in the fellow- 
ship of the church at Corinth, but he forbids us to retain 
such a one in the fellowship of the church now, and enumer- 
ates several classes that he includes in this prohibition, as 
fornicators, covetous persons, idolaters, revilers, drunkards, 
and extortioners. (I Cor. v 19-1 1.) When proper and whole- 
some discipline is exercised a?id mai?itained in the church all 
the time, as it should be, exclusion from the church will 
rarely be necessary. Yet it is sometimes necessary; and 
when necessary, it should be done without shrinking from 
its responsibility, and becoming unfaithful to Christ. It is 
inconsistent to insist upon the law of admission in the second 
chapter of Acts, and disregard the law of exclusion in Corin- 
thians and Thessalonians. One is announced and enjoined 
14 in the name of the Lord Jesus Christ" just as much as the 
other. ' 1 For whoever shall keep the whole law, and yet 
stumble in one point, he is become guilty of all." // is just 
as great a sin in the sight of God to be unfaithful to the law 
of discipline, as it is to be unfaithful to the lazv of admission 
into the church. It is just as reprehensible to be unfaithful 
to the second part of the commission as the first part. We 
must 44 not shrink from declaring the whole counsel of God, " 
if we would be 44 pure from the blood of all men." 

II. ITS DESIGN. 

The next point to be considered concerning discipline in 
the church is its design, or the objects to be accomplished by 
it. The object which one has in view in any work or enter- 
prise will have an influence upon his whole effort for the 
attainment of his object. Just so the objects to be secured 
by church discipline should influence and control the whole 
work of discipline. Everything that is done should be done 
in harmony with, and with a view to, the purposes of disci- 
pline. What, then, are these purposes? The design of 
church discipline is to accomplish three important objects or 
purposes. These will now be considered. 

( 1.) The first object is to maintain the honor and author- 
ity of fesus Christ. The apostolic commission rests upon the 
universal and supreme authority of the exalted and coronated 



io6 



CHURCH POLITY. 



Messiah. All authority in heaven and earth is given unto 
Him. He commissioned His apostles to make disciples, and 
to "teach them to observe" all His commands. We have 
seen that this involves the entire work of training or disci- 
pline. These apostles, who are representatives of Christ's 
authority, enjoin upon us the law of Christ that requires us 
to use all reasonable and proper efforts to reclaim those who 
go astray; and if all these efforts, faithfully made, prove un- 
availing, to exclude the disorderly and refractory from the 
church. (I Thess. viizj.; II Tim. iv:2; II Thess. iii:6; 
I Cor. v:5~i3.) This work of discipline, from first to last, 
is laid upon the church by Christ Himself, the Founder and 
Head of the church; hence, the honor and authority of Jesus 
Christ are at stake in this matter. To maintain the honor 
and authority of Christ among men, in the church and out of 
it, is one of the objects of discipline. 

(2.) The second object is to preserve the purity of the 
church. The church should be kept pure, not absolutely, for 
that is impossible in this world, but relatively or comparatively 
pure. 

The parable of the drag net, and the character of the 
work to be done in the church, forbid absolute purity. 
Church members are not persons who are absolutely holy or 
sinless, but persons who are "following after holiness," or 
' ' the sanctification without which no man shall see the 
I^ord." (Heb. xii:i4.) In " perfecting holiness in the fear 
of God," members may vary in degrees of perfection, de- 
pending upon the progress which they have made in godli- 
ness. But the church has a right to demand that its mem- 
bers shall be seeking aftet holiness, and shall be 1 ' striving to 
abstain from fleshly lusts which war against the soul. ' ' (I Pet. 
ii:ii.) They should be actuated and controlled by holy 
aims, purposes and principles. Persons who are not seeking 
after holiness, who are not trying, at least, to live worthy of 
the Gospel of Christ, have no business in the church. 
Their presence in the church is a menace to its peace and 
prosperity, and destructive to its purity. To prevent them 
from using their influence to ruin others, and to preserve the 
purity of the church, such persons, if found in the church, 



CHURCH DISCIPLINE. 



107 



must either be re-converted or excluded. Hence, we find 
such injunctions as the following: "Brethren, even if a 
man be overtaken in any trespass, ye who are spiritual re- 
store such a one in a spirit of meekness; looking to thyself, 
lest thou also be tempted' ' (Gal. vi: 1 ) ; and, ' ' My brethren, 
if any among you do err from the truth, and one convert 
him, let him know that he who converted a sinner from the 
error of his way shall save a soul from death, and shall 
cover a multitude of sins." (Jas. VH9, 20.) If the efforts 
fail, the persons must be excluded from the church; else the 
church itself will become impure. Hence, Paul says con- 
cerning the exclusion of the incestuous persons and 1 1 such 
ones, " ' ' Know ye not that a little leaven leaveneth the 
whole lump ? Purge out the old leaven, that ye may be a 
new lump, as ye are unleavened." (I Cor. v:6, 7.) Leaven 
is a symbol of corruption, or wickedness. As leaven, or 
yeast, works in the flour and imparts to each particle of the 
mass its own condition, so wicked or corrupt persons in the 
church bring those under their influence into the same state 
of wickedness with themselves. When the body is diseased, 
and gangrene commences, the member in which the gangrene 
is must be amputated, else the gangrene will spread and death 
ensue. So when there are those in the church whose ' ' word 
will eat as doth a gangrene" (II Tim. ii : 1 7 , R. V.), they 
must be cut off from the church, otherwise their influence 
will spread through the church, and the death of the church 
will be the result. Therefore, discipline must be maintained 
in order to the health of the body of Christ, in order to pre- 
serve the purity of the church , so that it may be " a glorious 
church, not having spot or wrinkle, or any such thing, but 
that it should be holy and without blemish." (Eph. \ T :2j.) 

(3.) The third object of discipline is to save the members 
of the church. 

"Jesus Christ came into the world to save sinners." 
The salvation of men is the object of the entire work of the 
church. The work of evangelization is to save those who 
are outside of the church by bringing them to and into Christ; 
the work of discipline is to save those who are in the church 
by building them up in Christ. The whole work of training, 



io8 



CHURCH POLITY. 



admonishing and correcting church members is done with a 
view to their salvation ; because there is a future and eternal 
salvation which Christians are to work out ' 1 with fear and 
trembling. ' ' This work involves the instruction of the ig- 
norant, the conviction of those in error, the correction of 
wrong-doers, the re-conversion and restoration of transgres- 
sors, and their discipline in righteousness, and, in cases of 
wicked and disorderly persons, their exclusion from the 
church. Even exclusion, when necessary, is for the salvation 
of the transgressor. Notice what Paul says of the exclusion 
of the wicked man in the church at Corinth. He commands 
the Corinthians ' ' to deliver such a one unto Satan for the 
destruction of the flesh, that the spirit may be saved in the day 
of the L,ord Jesus." (I Cor. v:5.) Hence, even in the ex- 
treme measure of exclusion from the church, the object of disci- 
pline is the salvation, not only of the church, but of the trans- 
gressor himself. To save the erring, to deter faithful Chris- 
tians from erring, to reclaim the wayward, and restore them 
to the good and right way, to guard the flock, and to keep 
the sheep and lambs from straying, to 1 ' discipline' ' Chris- 
tians in righteousness 1 1 to the extent that, denying ungodli- 
ness and worldly lusts, they should live soberly and right- 
eously and godly in this present world," "having promise 
of the life which now is, and that which is to come," — these 
are the purposes to be accomplished by the work of disci- 
pline in the church. To accomplish these, disciplinary 
measures are necessar)', just as the administration of law is 
necessary to the welfare and protection of society, just as 
parental government and training are essential to the proper 
regulation of a family. 

The design of church discipline, then, is to maintain the 
honor and authority of Christ, to preserve the purity of the 
church, and to save the members of the church by training 
them for the society of the pure and the blest, and for eter- 
nal life in the abodes which Christ is preparing in His 
Father's house. These are grand and important objects, 
worthy of our fervent prayers and earnest efforts for their 
accomplishment. 



CHURCH DISCIPLINE. 



III. MANNER OF ADMINISTRATION. 

Some one has truly said : ' ' The manner of doing a thing 
has always a very large share in determining its effect." 
This is especially true of actions which exert an influence 
upon our fellow-men. Even animals are susceptible to the 
influence which proceeds from manner. The very same 
words spoken to a dog or a horse will attract or repel, accord- 
ing to the manner in which they are spoken. Just so the 
result ofthe work of discipline depends very much upon the 
manner in which it is conducted. Some suggestions are 
offered with reference to it. There is a right and wrong 
way to do everything, and it is important that discipline be 
exercised in the right way. 

(i.) Discipline should be administered in a 7?ianner 
calculated to accomplish the object in view. In the case of a 
personal grievance (Matt. xviii:i5,) the aggrieved party is 
to go privately to the wrong-doer to effect a reconciliation, 
or "to gain' ' the brother who has trespassed against him 
Now, whether he will succeed or not depends greatly upon 
the manner in which he approaches him. If he manifests a 
conciliatory spirit himself, he will be likely to succeed; if he 
evinces a haughty, vindictive spirit, he will certainly fail. 
To succeed in his endeavor, the person aggrieved should 
approach the transgressor in the spirit of kindness and con- 
ciliation. 

When ' ' a man is overtaken in any trespass, " 1 1 spiritual' ' 
persons are to ' ' restore such a one in the spirit of meek- 
ness." The object is to "restore" the brother who has 
trespassed, and the manner of the spiritual persons, their 
bearing toward the erring brother, should be such as will 
tend to effect his restoration. Also, in Tames v: 19, 20, the 
object is "to save a soul from death." To do this, it is 
necessary ' ' to convert the sinner from the error of his way. ' ' 
This is a case of an "inside sinner," of a brother who " errs 
from the truth." In order to save him, therefore, it is 
necessary to go to him, and talk with him in such a manner 
as to " convert him." Hence, the reconciliation, restoration 
and salvation of the erring one should constantly be kept in 



no 



CHURCH POLITY. 



view, and the manner of doing the work of discipline should 
be such as is calculated to accomplish these objects. Hasty 
and harsh measures should be avoided, because they are cal- 
culated to defeat these objects. "Let all things be done 
unto edifying," with a view "to edification and not to de- 
struction;" with a view, " not to destroy men's lives, but to 
save them." (Luke ix:5i~56). 

(2.) Discipline should be exercised in the spirit of kind- 
ness and love. (See Rom. xiii:io; I Cor. xvi:i4; Col. iii: 1 2— 
14; Jno. xiii:34, 35; I Cor. xiii.) These and similar pas- 
sages indicate the spirit and manner in which all disciplinary 
work should be conducted. Love is the universal law in the 
kingdom of Christ. We are nothing without love. Love is 
the greatest of the abiding forces in the church, because it 
crowns all, and controls everything. Where love reigns, 
there will be meekness, humility, compassion, forbearance 
and long-suffering; for "love vaunts not itself, suffers long 
and is kind. ' ' Hence, the spirit of kindness and love should 
prevail and control in all the administration of discipline. 

(3.) Again, discipline should be administered according 
to the law of Christ. The order of procedure, the steps 
taken, should be in harmony with the principles and direc- 
tions that are given in the New Testament with reference to 
this work. A failure in this respect will lead to awkward 
and unfortunate results. The directions given are given 
because they are proper, wise and right, and ought to be ob- 
served. In subsequent chapters some of these directions 
will be considered. The New Testament is our book of dis- 
cipline, "and is profitable (a) for instruction, (b) for con- 
viction, (c) for correction, (d) for discipline in righteous- 
ness. ' ' We do not need books of discipline other than the 
New Testament, but we do need to study the one we have 
that we " may be complete, furnished completely unto every 
good work;" and we need to use our book of discipline, and 
be guided by its directions, so making it, in deed and in truth, 
our rule of faith and practice. 

(4.) Moreover, discipline should be maintained with 
firmness and faithfulness. No undue haste or severity should 
be manifested; neither should there be remissness and un- 



CHURCH DISCIPLINE. 



in 



faithfulness in the matter. ' ' He that ruleth let him do it 
with diligence." (Rom. xii:8.) Due diligence should be 
exercised in all things that pertain to the welfare, watch-care 
and management of the church. The principles of right and 
truth should be kindly, tenderly and lovingly exercised; it 
should nevertheless be done firmly and faithfully. 

(5. ) Fu rthermore, discipline should be maintained stead- 
ily a?id constantly. Sometimes churches suffer wanderers to 
go astray without any special effort to reclaim them, wrongs 
to go unrebuked and uncorrected, disorderly conduct of var- 
ious kinds to pass unheeded, and even grievous offenses 
against society and the law of God to go unpunished, and all 
this for a series of years, until the membership feel little, if 
any, restraint from following after their inclinations and 
propensities. After a long period of such remissness it is a 
doubly difficult matter ' 1 to set in order the things that are 
wanting," (marg. left undone,) and it is almost perilous to 
the church, and also to the preacher, to attempt to set things 
in order. It is difficult (a) because of the accumulation of 
cases of persons who are wayward and disorderly; (b) be- 
cause of the disposition to remissness, which has been devel- 
oped in the church by the long negligence. The whole 
church becomes leavened with the spirit of unfaithfulness 
and negligence. In such a state of affairs it is an exceed- 
ingly difficult, yea, an Herculean task, to put a church in 
efficient working order. Moreover, it is a task which re- 
quires years to accomplish successfully. The writer speaks 
from experience in this matter. Instead of this, there should 
be a uniform policy, steadily pursued, of caring for the flock 
and guarding the members from straying. Prevention is 
better than cure, and a wise and faithful oversight would 
prevent many of the evils that afflict a church through negli- 
gence. Far better it is to watch over the sheep, and espec- 
ially the lambs of the flock, and keep them from straying, 
than to let them wander far away from the fold without at- 
tempting to bring them back. Far better is it to reclaim the 
wanderers when they begi?i to stray, than let them alone until 
all effort to reclaim them seems to be a thankless and hope- 
less undertaking. Hence, the work of discipline should be 



112 



CHURCH POLITY. 



regularly, steadily and constantly carried on, as cases arise 
and circumstances require, n order to a healthy and pros- 
perous condition of the church. The work of training and 
purifying should be going on all the time, rather than leave 
it undone until reproach comes upon the church too great to 
be longer borne. What would be thought of a housekeeper 
who allowed the dirt and filth to accumulate in the house 
until it was not only a stench to the nostrils, but a source of 
disease to the inmates ? 

(6.) Finally, discipline should be exercised with wisdom 
and discrimination. A physician once handed a prescription 
to a druggist to be filled. The druggist asked how he 
wished the prescription to be mixed. 4 1 With brains, ' ' re- 
sponded the physician. Many things necessary to be done 
in church management are left to the judgment of the elder- 
ship. Specific directions cannot be given. They must be 
guided by general principles, and know how to adapt and 
apply these to specific cases. Hence, the necessity for elders 
to be possessed of sound judgment, which is one of their 
qualifications. They are to be "sober" (R. V., "sober- 
minded"), i. e. y discreet, of sound judgment. Discipline 
should be wisely and judiciously exercised. 

IV. MEANS OF ACCOMPLISHMENT. 

Education is the development or unfolding of one's pow- 
ers, like the unfolding of a bud into flower and fruit; it also 
includes the moderation of abnormal peculiarities, like the 
pruning of a vine to increase its fruitfulness. So Christian 
(church) discipline, or education, involves the unfolding and 
upbuilding of Christian character, and the curbing of im- 
proper tendencies and propensities, the denial of sinfulness 
and worldliness. Thus education, discipline, involves the 
work of expression and repression, the work of promoting the 
right and restraining the wrong. President Garfield once 
said : 

- ' There are two classes of forces whose action and reaction 
determine the condition of a nation — the forces of repression 
and expression. The one acts from without, limits, curbs, 
restrains. The other acts from within, expands, enlarges, 



CHURCH DISCIPLINE. 



113 



propels. Constitutional forms, statutory limitations, con- 
servative customs, belong to the first. The free play of in- 
dividual life, opinion and action belongs to the second. If 
these forces be happily balanced, if there be a wise conserva- 
tion and correlation of both, a nation may enjoy the double 
blessing of progress and permanence." 

The language of this extract applies to church life equally 
as well as to national life. Two classes of forces are neces- 
sary to the complete development of character, — one centrifu- 
gal, the other centripetal; one of expression, the other of 
repression. To carry forward the work either of expression 
or of repression alone would develop, in education, a one- 
sided culture; in religion, a one-sided character. These 
forces should be "happily balanced;" there should be "a 
wise conservation and correlation of both' ' in order to a right 
and symmetrical development of character and life. The 
means of discipline, therefore, should include both the forces 
of expression and also those of repression. What these 
means are will now be considered. 

What means of discipline will be required in any partic- 
ular instance depends upon the nature and gravity of the of- 
fense. At this point an opportunity is afforded for the exer- 
cise of sound judgment, practical wisdom, and ripe experi- 
ence. It will not do to deal with all classes alike, because 
offenses are not all of equal gravity, and are not equally in- 
jurious either to the transgressor or to the church. Proper 
discrimination should be made both as to the character of 
the offenses, and the means employed in correcting them. 
All the means of growth in grace and godliness, such as the 
worship of the church, the work of the Sunday-school, 
Christian benevolence and activity of every kind, are means 
of discipline, or training in Christian life. But, besides 
these general means of discipline, a few of the leading, more 
important, and also more specific, means will be mentioned. 

(1.) Public instruction and exhortation. An important 
part of the work of the commission is the last part, which 
requires us to teach the disciples to observe all the commands 
of Christ. In fulfilling this commission, a minister must 
devote much time to instructing the church in the precepts 



ii4 



CHURCH POLITY. 



and principles of the law of Christ. Many of the sins com- 
mitted are sins of ignorance, which cease to be committed 
when the members are rightly instructed. Hence, much 
pulpit effort is necessarily devoted to instructing members of 
the church in all Christian duties, and to exhorting them to 
" walk worthily of God, who called them into his own king- 
dom and glory." 

(2.) Private instruction and exhortation. The apostles 
' ' taught publicly and from house to house. ' ' As opportu- 
nity offers, and circumstances require, the public teaching 
should be supplemented by private instruction, counsel and 
exhortation. This is an important and very efficient means 
of discipline, if wisely used. Frequently instruction and 
advice can be given in private interview more appropriately, 
with better effect, and more satisfactory results, than in pub- 
lic discourse. When the conduct and circumstances require 
it, this means of discipline should be employed. 

(3.) Private rebuke or admonition. It is necessary some- 
times to administer reproof, to rebuke as well as to exhort. 
We are taught to "admonish the disorderly." In many 
cases this admonition is best given privately. In mild or 
trivial offenses, to save the feelings of the guilty one, private 
admonition is preferable and most successful. It is not 
necessary or wise to parade every misdemeanor before the 
public gaze. Indeed, in some instances, such a course 
works real injury to the offender and to the cause of Christ. 
Proper regard for the feelings of the wayward, and for the 
interests of the cause of Christ, requires that in mild, or less 
serious cases, rebuke or admonition be privately adminis- 
tered. 

(4.) Public censure. Sometimes, however, offenses are 
of so grave and injurious a nature, that the proper chastise- 
ment of the transgressor and the welfare of the church alike 
demand a public correction. Paul says, 4 ' Them that sin re- 
prove in the sight of all, that the rest also may be in fear. ' ' 
(I Tim. v:20.) The connection in which this passage is 
found seems to refer this direction to reproving elders of the 
church. The same principle, however, applies to grave of- 
fenses committed by others, which seriously affect the peace> 



CHURCH DISCIPLINE. 1 15 

harmony and prosperity of the church. To save the church 
from reproach, to rescue the transgressor, and to restrain 
others, gross violations of the law of Christ require a public 
censure. 

(5.) Social ostracism. Paul teaches us to avoid those 
who cause divisions (Rom. xvi:i7); to turn away from 
those who have a form of godliness, but deny its power 
(II Tim. iii:i-8); and to avoid factious persons after the 
second admonition. (Tit. iii:io.) Here are certain evil and 
troublesome characters that are to be avoided; they are to be 
put under social bans, and made to feel in this way the cen- 
sure of the church upon their course, if, perchance, it may 
result in their reformation. If it fails, a further step may be- 
come necessary. 

(6.) Withdrawal of fellowship, or exclusion from the 
church. The work of the church is to save sinners — inside 
sinners as well as outside ones. We are to seek to ' 1 gain' ' 
and "restore" the brother who has trespassed, to convert 
the brother who " errs from the truth." If we are success- 
ful in our efforts, we "save souls from death." And if we, 
in the spirit of Christ, faithfully use the means of discipline 
which have been previously considered, the result will be 
that in most cases, the erring brother will be gained, re- 
stored and saved. Occasionally, however, our efforts will 
prove unsuccessful. Sometimes a backslider is found who 
has so entirely made a shipwreck of his faith that all efforts 
to reclaim him are unavailing. When, therefore, all other 
means of saving the transgressor have been earnestly and 
faithfully tried without avail, and the transgressor remains 
incorrigible, disregarding the laws of Christ and despising 
His authority, there remains but one thing more to be done, 
there is no alternative; the law of Christ, the purity of the 
church, and the good of the transgressor alike demand his 
exclusion from the church. This is required both by II 
Thessalonians, iii:6, and by the teaching of chapter fifth of 
First Corinthians. In I Corinthians v, Paul teaches that 
the authority of Christ, the purity of the church, and the 
salvation of the sinner, all require that such wicked persons 
should be put out of the fellowship of the church. In such 



n6 



CHURCH POLITY. 



cases, we cannot refuse to disfellowship the wicked persons 
without disloyalty to Christ. L,et it be remembered, how- 
ever, that this step is not enjoined, and is not to be taken, 
until all reasonable efforts for the restoration of the trans- 
gressor have been faithfully made and have failed. Then, 
as a last resort, as the only thing that remains to be tried, 
the law of Christ requires exclusion from the church. 

These means of discipline, as cases arise and necessity 
requires, should be judiciously, lovingly and faithfully used. 
Perhaps it should be added, they should be impartially used. 
Says Paul to Timothy : "I charge thee in the sight of God 
and Christ Jesus and the elect angels, that thou observe 
these things without prejudice (marg. "preference"), doing 
nothing by partiality." (I Tim. v:2i.) And James says: 
' ' The wisdom that is from above is first pure, then peace- 
able, gentle, easy to be entreated, full of mercy and good 
fruits, without partiality, and without hypocrisy." (Jas. 
iii : 1 7 - ) Peace at the sacrifice of purity is purchased at too 
great a price; it cannot continue, and is pernicious in its 
effects. "Nothing is settled permanently until it is settled 
right;" and church officers, as far as possible, should so ad- 
minister the affairs of the church that matters will be settled 
right in the first place and avoid more serious troubles after- 
ward. While exercising their best judgment, they should 
act scrupulously and impartially in the administration of 
discipline. 

V. TREATMENT OF OFFENSES. 

"The object of church discipline is to prevent scandal, 
with a further view to retrieving the offender himself; and 
the only means which can be employed for this purpose is, 
properly speaking, exclusion, partial or total, from the com- 
munity. ' ' 

' ' Church discipline, though ever so necessary for the 
self-protection of the church, has its last and highest aim in 
the reconciliation of the offender; and in the spirit of love it 
must dictate its punishments." ("Schaff-Herzog Encyclo- 
paedia," Art. "Discipline.") 

These are wholesome words. Well would it be if the 
sentiment of the above were always followed in the work of 



CHURCH DISCIPLINE. 



117 



discipline! But while we may imperfectly judge as to what 
is best to be done at times, yet it will not do to hesitate and 
delay, and finally do nothing at all. It will not do to cloak, 
palliate or wink at sin in the church. A church cannot pros- 
per that does this. Says Solomon, "He that covereth his 
transgressions shall not prosper; but whoso confesseth and 
forsaketh them shall obtain mercy." (Prov. xxviii:i3.) 
This is true of a church as well as of an individual. The 
law of Moses says : ' ' Thou shalt surely rebuke thy neigh- 
bor, and not bear sin because of him." (Lev. xixiiy.) 
That is, if we do not reprove the sin of those who are associ- 
ated with us, we bear sin ourselves. To the same effect are 
some expressions in the New Testament, such as the follow- 
ing : ' ' Have no fellowship with the unfruitful works of 
darkness, but rather reprove them." (Eph. v:ii.) "Lay 
hands hastily on no man, neither be partaker of other men's 
sins; keep thyself pure." (I Tim. v:22.) It is necessary 
that the church shall free itself of responsibility when its 
members transgress. Not until sins are repented of, con- 
fessed and redressed, is the mantle of charity — which il cov- 
ers a multitude of sins" — to be thrown over them. 

Offenses are divided into two classes : 

(1.) Personal or private offenses. 

(2.) General or public offenses. 

The first includes sins or wrongs committed against indi- 
viduals; the second includes sins against the church, and 
against the peace, good order and welfare of society. The 
distinction has reference more to the character of the offenses 
than to the manner of their treatment. 

The scriptures which relate specially to the treatment of 
personal offenses are the following : 

' ' If therefore thou art offering thy gift at the altar, and 
there rememberest that thy brother hath aught against thee, 
leave there thy gift before the altar, and go thy way; first be 
reconciled to thy brother, and then come and offer thy gift." 
(Matt. v:23, 24.) 

' ' And if thy brother sin against thee, go show him his 
fault between thee and him alone; if he hear thee, thou hast 
gained thy brother. But if he hear thee not, take with thee 



n8 



CHURCH POLITY. 



one or two more, that at the mouth of two witnesses or 
three, every word may be established. And if he refuse to 
hear them, tell it unto the church; and if he refuse to hear 
the church also, let him be unto thee as the Gentile and the 
publican." (Matt, xviii: 15-17.) 

' ' Take heed to yourselves : If thy brother sin, rebuke 
him; and if he repent, forgive him. And if he sin against 
thee seven times in a day, and seven times turn again to 
thee, saying, I repent, thou shalt forgive him." (Luke 
xvii:3, 4. See also Matthew xviii: 2 1-35.) These scriptures 
enjoin certain duties upon the wrong-doer and the wrong- 
sufferer. 

( 1 . ) The wrong-doer. In the first passage above quoted, 
Jesus makes it the duty of the wrong- doer to be reconciled 
to his brother. He must not be ' ' angry with his brother. ' ' 
(See Matt, v.22, where "without a cause" is omitted in 
the Revised Version.) And Jesus makes reconciliation the 
first duty of the wrong-doer. If he is engaged in the worship 
of God, and remembers that he has wronged his brother, he 
is to go at once to his brother and be reconciled to him. 
Then he can return and worship God acceptably. In the 
spirit of reconciliation he is to go, and he is to do his part 
toward effecting a reconciliation with the brother that he has 
wronged, in order that his worship may be acceptable to 
God. ' ' For he that loveth not his brother whom he hath 
seen, cannot love God, whom he hath not seen." (I John 
v.20.) 

(2 . ) The wrong-sufferer. The other two passages above 
quoted point out the duty of the one who is wronged. He 
is to take steps to bring the wrong- doer to repentance, and 
if he succeeds he is to forgive him. He is thus to " gain 
his brother. ' 1 The steps to be taken are : 

First. To go alone to his brother and convince him of 
the wrong that he has done; if he succeeds in ' ' gaining his 
brother," there the trouble ends. 

Second. If the first step fails, then he is to go a second 
time, taking with him one or two other persons. The ob- 
ject again is to " gain the brother, ' ' or, if unsuccessful, to 



CHURCH DISCIPLINE. 



119 



have these persons as witnesses to the fact of failure to obtain 
a settlement of the difficulty. 

Third. If the second effort fails, then the person who is 
wronged is to present the case to the church, with the evi- 
dence of the persons who accompanied him. If this effects 
repentance and reconciliation, the case ends. But " if he 
refuse to hear the church also, ' ' the case ends so far as the 
injured party is concerned. It now becomes a sin against 
the church, and is, therefore, a public offense, to be treated 
by the church in the same way as other public offenses. 

It should be carefully noted that if our Saviour' s instruc- 
tions in Matthew v:22, 23 and xviii: 15-17 were carried out, 
the wrong-doer a?id the wronged would meet half-way. This 
is the way it should be. When the spirit of conciliation is 
found on both sides of a personal disagreement, there is little 
difficulty in effecting a settlement. It is only when one side 
manifests an unchristian spirit, and refuses to be guided by 
the law of Christ, that there is any serious difficulty in recon- 
ciling parties at variance. 

The same principles that are involved in the treatment of 
personal offenses apply also to the management of public 
offenses. This is evident from Galatians vi:i; James v: 19, 20; 
I Thessalonians v:i4, and II Timothy ii:24~26. A violation 
of the law of Christ is a sin against Christ; and as the church 
with her officers is the visible representative of Christ's au- 
thority, violations of Christ's laws are sins against the 
church. It is the duty of the church, then, as the injured 
party, to proceed with the wrong- doer as directed in 
Matthew xviii: 1 5-1 7, and to follow the steps and directions 
there given in the treatment of transgressors. 

This view is fully authorized upon general principles, 
and also by the relation which elders of the church, as shep- 
herds, sustain to the flock over which the}' preside. It re- 
ceives additional support, however, if we adopt a various 
reading of Matthew xviii: 15, and Luke xvii:3- According 
to some manuscripts, the phrase " against thee" is wanting 
in these passages. The three oldest manuscripts, — namely, 
the Sinaitic, the Vatican, and the Alexandrine, — all omit 
" against thee" in Luke xvii:3, and it is omitted in the Re- 



120 



CHURCH POLITY. 



vised Version. The Sinai tic and the Vatican manuscripts 
both omit this phrase in Matthew xviii 115. The Alexandrine 
manuscript fails to testify concerning this passage, inasmuch 
as the first twenty-four chapters of Matthew are wanting in 
this manuscript. As it omits the phrase in Luke xvii-3, it 
very likely would omit it also in Matthew, if this part of the 
text should be found. If, then, the phrase "against thee" 
is spurious, the instructions in Matthew xviii: 15-17, and 
Luke xvii:3, are general, and apply to public as well as to 
personal offenses. 

It is the duty of the church, then, in public offenses, 
under the direction and management of the elders, to go to 
the erring and endeavor to restore them after the manner in- 
dicated in Matthew xviii .-15-1 7. The elders are not to do all 
of this work, but to superintend it, and do what they can 
of it. Those " who are spiritual" are to assist the officers 
in this work. Any member of the church who can do 
something, whose influence and efforts would be helpful, 
should render all the aid in his power. Oftentimes some 
private member will have more influence over a wayward 
one than the minister or any of the officers of the church. 
In that case, that private member is the one to go, and the 
one the officers should send, rather than send one of their 
own number. The elders should wisely direct the work, and 
the members should cheerfully and heartily co-operate with 
them in trying to save transgressors in the church. A sin- 
ner in the church has no more hope of salvation than one 
outside, unless he repents and receives forgiveness. More- 
over, it is just as much our duty to try to save inside sinners 
as outside ones. There is just as much joy in the presence 
of the angels of God over the returning wanderer who has 
strayed from the fold, as over the prodigal who returns to 
the Father's house from the paths of sin. The work of the 
church is to save sinners, the erring within, as well as the 
lost without. Let the church, under the direction of its offi- 
cers, with the co-operation of the members, endeavor to ful- 
fill her mission in the world to the glory of God and the sal- 
vation of men. 



CHI T RCH DISCIPLINE. 



121 



VI. CAUSES OF NEGLECT. 

Iii this chapter I desire to say some things with reference 
to the causes of neglect in matters of discipline. In doing 
so, I shall not undertake to say how general or prevalent 
these causes are, or what ones operate in any given region 
or locality, but simply note such as have come under my ob- 
servation in the past few years, leaving each reader to deter- 
mine in how far these causes exist and operate in his own 
church. 

Having revised several church records in four different 
States, and knowing something of the general condition of 
the churches in several States, I think my induction of cases 
is sufficiently numerous and extended to warrant the state- 
ment that in most of the churches there is a large per cent, 
of merely nominal membership, probably one-fourth to one- 
third of the entire list of names on the church record. In 
some churches it will not, perhaps, reach twenty-five per 
cent., but in others it will come nearer to fifty per cent, of 
the membership. This nominal membership constitutes the 
chief hindrance to the prosperity of the church and the suc- 
cess of the Gospel. They are for the most part, dead-heads, 
and also dead-weights, 1 ' having a name to live, but are dead. ' ' 
The only sign of life that they ever exhibit is to oppose and 
hinder the church in its effort to maintain the authority of 
Christ, and to preserve the purity of the church. From 
such a disciple may the Lord deliver us ! ' ' They profess 
that they know God; but in works they deny him." (Tit. 
i:i6.) "They have a form of godliness, but deny its 
power." (II Tim. iii 15.) This state of affairs is the result 
of a neglect of proper discipline in the church. The causes 
of this neglect will now be considered. 

(1.) Incompetency of the eldership. By the term elder- 
ship, I mean those who have the oversight or management 
of the affairs of the church, including the elders, and also 
the ministers who have charge of the church. I shall not 
discuss the preacher's relation to the church farther than to 
say that a preacher who is located with a church, and doing 
the work (perhaps I ought to say occupying the position) of 



122 



CHURCH POLITY. 



a pastor, is practically an elder of the church, whatever may 
be his relation, technically considered. The work of a pastor 
is the work of an elder, for pastor and elder are simply two 
na7?ies for the same church officer. 

It is not often that men can be found in a congregation 
who are competent and fully qualified for the office of over- 
seer of a church. This office is described by three words : 
Elder, because the person should have age, experience and 
wisdom; Overseer, because they are to superintend the affairs 
of a church; and Pastor, because they are to be shepherds to 
the flock, to take care of the sheep and lambs. Suitable men 
for this work are difficult to find. As a result, frequently 
unsuitable persons are chosen to the eldership, who are in- 
competent to do the work properly, and the work is either 
neglected, or improperly done, which is just as unfortunate 
for the church. 

Again, sometimes the preacher of the church is a young 
man, who, though a good and worthy preacher, lacks that 
age and experience which will give him wisdom to do his 
work right. There seems to be a great demand for young 
preachers. Whether this is because the churches cannot 
support older men with sufficient salary, or they think that 
young men will please the people better, especially the 
young people, and draw larger audiences, I do not undertake 
to say; these, or perhaps other reasons, may have some in- 
fluence in the selection of preachers. But it is unfortunate 
for a church to have a preacher too young to direct properly 
the necessary work of discipline. And it is doubly unfortu- 
nate if a church, besides having such a preacher, has not 
elders properly qualified to superintend this work. Right 
here we find one of the chief causes of neglect in church dis- 
cipline. We ought to have a department in our colleges, or 
a class in our Bible Colleges, to educate and qualify men — 
preachers and others — for the eldership. And in training 
and preparing young men for the ministry, more attention 
should be given to instructing them in the administrative 
work of the church. They should be trained to be pastors 
as well as evangelists. 

(2.) Unfaithfulness of the eldership. Sometimes elders 



CHURCH DISCIPLINE. 



123 



are found who shrink from the duties and responsibilities 
which their position imposes upon them. They are willing 
enough to have the office of elder, and the honor, whatever 
that may be, but are unwilling to do the ivork of the ofhce. 
" If a man seeketh the ofhce of a bishop, he desireth a good 
work." If he does not desire the work, he should not seek 
the office. I do not think that this class of persons is nu- 
merous in the church, yet they are sometimes found in the 
eldership. 

Occasionally, also, preachers are found who aspire to the 
position of pastor (which is the same as elder) , and yet 
shrink from the duties and work of discipline which that 
position places upon them. They are disposed to put this 
work upon the other elders. ' ' Their business, ' ' they say, 
' ' is to preach the Gospel; it is the business of the elders to 
attend to discipline. ' ' And so they refuse to have anything 
to do with discipline in the church. The consequence of 
this is easily seen. If the preacher, who is the leader in the 
work of the church, does not look after matters of discipline, 
the other elders will not be likely to attend to it, and it is 
generally neglected, greatly to the injury of the church. It 
is to be hoped that preachers of this class are few in num- 
ber, and yet I have known preachers of some prominence 
who are reported to be of this kind. Let preachers not 
shrink from doing their whole duty as stewards over the 
house of God. 

(3.) Unfaithfulness of churches to the work of discipline. 
Sometimes there has been for years so much negligence and 
slackness in regard to discipline in the church, that the nom- 
inal membership, already mentioned, constitutes a consider- 
able part, perhaps the controlling part, of the church. In 
that case, the work of discipline is rendered exceedingly 
difficult, and yet it is none the less necessary. In such a 
case, the eldership, if faithful, are entitled to profound sym- 
pathy, and especially the preacher, for if he does his duty 
he is very likely to be sacrificed as a peace-offering to the 
worldly element in the church. It is quite rare for this ele- 
ment to predominate in a church, but there is enough of it in 



124 



CHURCH POLITY. 



most of the churches to embarrass seriously the work of 
discipline. 

(4. ) Another cause of neglect is the frequent change of 
preachers. It has already been remarked that this work is 
not likely to be done unless the preacher takes the lead, and 
at least directs the work. This, however, he cannot well do 
until he is acquainted with the church, and this requires the 
principal part of a year's residence and labor with a church. 
Again, it is hardly to be expected that a preacher will do 
much of this work if he is shortly to leave and go to another 
field. Hence, frequent changes of preachers in a measure 
disqualify them for this work, and prevent them from attend- 
ing to it as they should, and probably otherwise would, do. 
Changing preachers is a more serious matter, both to church 
and preacher, than manj^ persons imagine. 

(5.) Eagerness to secure additions on the part of the 
church or the preacher, or both, is another cause of neglect 
of discipline. It is feared that if discipline is faithfully exer- 
cised, it will keep persons from joining the church. It is 
true that there will be fewer additions, but the additions will 
be better ones. They will more than make up in quality 
what they lack in quantity, and this will be vastly better for 
the church. The veteran and venerable T. W. Caskey 
wrote several years ago: "I have been preaching in this 
State two months and a-half this trip — have not added many 
to the churches; I have not labored much in that direction. 
I find there has been too much exhortation, too little teach- 
ing, in the churches; too much of the emotional, not enough 
of the mental; too much effort at proselyting, not enough 
training; too much effort at getting, not enough at keeping. 
I have therefore directed my poor efforts to the development 
of the grand truths of our holy religion and the teaching of 
the churches. The evils with which our churches are 
afflicted, and especially in Texas, I presume will continue as 
long as the greatness of preachers is measured by the num- 
bers added to the churches, and as long as churches seek 
that class alone to hold their protracted meetings." The 
state of affairs described in the above extract is unfortunately 



CHURCH DISCIPLINE. 



125 



not restricted to either the time or the place at which it was 
written. 

The ' 1 Baptist Union' ' some years since published the fol- 
lowing concerning revivals : ' ■ We are profoundly convinced 
that if the churches would institute protracted meetings for 
their own spiritual good, and prosecute them thoroughly, a 
new era of Christian power would dawn upon us. The suc- 
cess of the meetings should be measured by results in the 
churches, rather than by immediate conversions; it should be 
the aim and desire not so much to make more Christians, 
as better ones; not to add to the members of the churches, 
but to their graces — their faith, love, holiness and spiritual 
power. ' ' These extracts, both of them, contain much truth 
worthy of careful reflection. 

It may be said also, that the neglect of discipline keeps 
people from joining the church. This is certainly true to a 
considerable extent; and a pity it is that it is true. It is 
necessary that the line of demarkation between the church 
and the world be maintained and clearly marked. If the 
church does not guard and preserve this line, who will? 
Nothing pleases Satan more than to have the church come 
down to the level of the world, and have all distinctions be- 
tween them obliterated. If the church suffers this to be done, 
who is to blame ? Surely not the world ! 

Let the church fulfill her mission of saving sinners, pre- 
serve her purity, and maintain the authority of Christ. Let 
discipline be regularly, lovingly and faithfully exercised, 
remembering that no "discipline for the present, indeed, 
seems to be of joy, but of sorrow; afterwards, however, 
peaceful fruit of righteousness, to those who thereby have 
been well trained, is it yielding." In the restoration of 
primitive Christianity, we must do the whole work of the 
commission, the second part as well as the first; otherwise, it 
will be necessary for another religious movement to be inau- 
gurated to reform the " Current Reformation." 

VII. OBJECTIONS. 

Having seen that discipline is ' ' the treatment suited to a 
disciple," and that the law of Christ enjoins the obligation 



126 



CHURCH POLITY. 



of maintaining discipline in the church, we come now to 
consider some objections that are made against it. It is not 
intended to exhaust the list of objections, but to notice the 
more important ones. 

(i.) When church discipline is mentioned, the objection 
is frequently heard, " It will never do to enforce discipline; 
it will ruin the church." In reply to this, it may be said 
that if this is true the church is already ruined, and the 
sooner it is put out of the way of Gospel success the better. 
But I apprehend that this objection is rather a revelation of 
the objector's ignorance. This objection is evidently found- 
ed upon ignorance of what church discipline signifies and 
involves. As defined in the first chapter, it is necessary to 
the salvation not only of the members, but of the church it- 
self, and many churches are sadly weakened and almost 
ruined for the want of it. All the churches need proper 
and wholesome discipline, and cannot prosper without it. 

(2.) Again, when the work of discipline is suggested, 
the objection is sometimes urged, "If you maintain disci- 
pline, the people will join other churches," i. e., denomina- 
tions. It will be observed that this objection does not deny 
that the law of Christ enjoins and requires discipline; it 
simply objects to having the law of Christ executed in this 
particular, lest the people join some other church. I have no 
doubt that this idea has done much to prevent its adminis- 
tration in the churches. Rightful and needful discipline has 
been neglected, and wayward members have been suffered to 
pursue their downward course unrebuked, for fear of losing 
them, or for fear that certain others would not join the church, 
but go to some other church. In this we see one of the sad 
and ruinous evils of divisions among professed Christians. 
But it should be said in reply to this objection that any per- 
son who would leave the church, or refuse to join it, on ac- 
count of the proper exercise of needed discipline, would be 
an injury to the church if he were in it. The church is 
better off without such persons, and you are simply deluding 
them by retaining or receiving them through a false and un- 
warranted clemency. Besides, this matter is not within oui 
discretion. It is simply a question of loyalty or disloyalty to 



CHURCH DISCIPLINE. 



127 



Christ. Shall we object to the enforcement of the law of 
Christ? Shall we seriously consider whether Christ's au- 
thority shall be respected, and His commands obeyed, or not ? 
Such an objection comes not from a faithful, loyal, loving 
heart. 

(3.) It is sometimes objected that discipline will make 
trouble in the church and in families. Well, as we find the 
world, there is trouble in it now, and there is likely to be 
trouble in the future. No person can go through this world 
without trouble of some kind. And if you try to avoid 
trouble by neglecting your duty, you will be involved in 
greater trouble, either in this world or in the world to come. 
It is true that discipline should be rightfully and judiciously 
exercised; but this objection furnishes no reason why it 
should be abandoned altogether, for that would only increase 
the trouble tenfold. 

(4.) The stereotyped objection, however, to discipline 
in the church is that the parable of the tares is opposed to it. 
The answer to this objection is twofold. 

(a) This objection is based upon a misconception of the 
teaching of the parable. The lesson of the parable is not 
that there should be no discipline in the church, but that in 
human society (the world) , the righteous and the wicked are 
to dwell together until the end of the world, and that the 
godly are not to persecute the ungodly, but leave them to 
Him who hath said, "Vengeance belongeth unto me. I 
will recompense. ' ' The parable of the tares forbids the per- 
secution and enjoins the toleration of the wicked by Chris- 
tians in this world. The parable has no direct reference to 
the question of church discipline. Several years ago, in 
answer to the query, " Does the parable of the tares refer to 
those in the church walking disorderly, or to worldings? " 
Isaac Brrett wrote as follows : 

' ' To the children of the wicked one, whether in the 
church or out of it. The field is the world. All the chil- 
dren of the wicked are in the world, so are the children of 
the kingdom. The parable was not intended to teach that the 
wicked were not to be cast out of the church, but that they 
were not to be cast out of the world. The righteous and the 



128 



CHURCH POLITY. 



wicked are to be allowed to grow together in the field of the 
world until God's judgment sits; and Christians are not al- 
lowed to root them out." 

J. W. McGarvey, in his "Commentary on Matthew," 
takes the same view. He says : ' 'It is true that gathering out 
the tares at the end of the world implies that they will be al- 
lowed to grow until that time, but it implies nothing at all 
as to whether such of them as can be shall be excluded from 
the church." 

Eange, in his notes on this parable, says : ' ' From this 
passage we learn that according to the ordinance of the Lord, 
the Old Testament punishment denounced upon false prophets 
and blasphemers does not apply to the new economy. It is 
contrary to the mind and will of Christ to pronounce a ban, 
in the sense of denouncing final judgment upon men by re- 
moving them and their errors from the church. This tolera- 
tion must not, however, be regarded as implying that evil 
and sin are to escape all punishment in the church; it only 
implies that we are to remember and strictly to observe the 
distinction between the sowing and the reaping time. But 
within the limits here indicated, it is our duty to correct all 
current mistakes (Jas v:iq), to refute every error and heresy 
(I Tim. iv:i-6), and either to remove from the church anti- 
Christian doctrine and practical offenses, with all who are 
chargeable therewith, or else to induce such persons to leave 
the church, by refusing to own and acknowledge them." 
(Matt. xviii:i5; I Cor. v:2; Jno. v:io.) 

In a foot-note, after correcting another error, Philip 
Schaff says, ' ' On the other hand, however, this passage 
must not be abused and misunderstood, so as to sanction the 
Erastian latitudinarianism and to undermine discipline, 
which is elsewhere solemnly enjoined by Christ and the 
apostles, and is indispensable for the spiritual prosperity of 
the church." Even those who take a different view of the 
parable from the one above given admit that it does not for- 
bid the exercise of proper discipline in the church. Arch- 
bishop Trench is probabh T the most distinguished of this 
class in our day. Concerning this parable he saj'S : "But, 
assuredly, when Christ asserts that it is His purpose to make 



CHURCH DISCIPLINE. 129 

a complete and solemn separation at the end, He implicitly 
forbids, — not the exercise in the mean time of a godly disci- 
pline; not, where that has become necessary, absolute exclu- 
sion from church fellowship; but any attempts to anticipate 
the final irrevocable separation, of which He has reserved the 
execution to Himself." ("Notes on the Parables," p. 84.) 

Robert Milligan, formerly President of the College of the 
Bible in Kentucky University, also held the same view as 
Archbishop Trench. And yet he speaks in unmistakable 
language of 1 ' the duty of the church to withdraw her fel- 
lowship from every member who persists in a disorderly 
course of conduct." (See the "Scheme of Redemption," 
PP- 529-532.) 

From these citations it is evident that it is an egregious 
and mischievous error to suppose that the parable of the 
tares prohibits rightful and necessary discipline in the church. 

(b) In further answer to this objection, it may be said 
that if Jesus in the parable of the tares forbids discipline in 
the church, then His own teaching contradicts the teaching 
of His inspired apostles. Not only so, but His teaching in 
this parable conflicts with His commission to the apostles, 
which, in the last part, enjoins discipline. Paul certainly 
did not understand that Christ in this parable or elsewhere 
prohibited church discipline, or he would not have enjoined 
it in his letters to the churches. In his farewell words to 
the elders of the church at Ephesus, in his letters to the 
Thessalonians, Galatians, Colossians, Corinthians, Timothy 
and Titus, there are numerous references to the work of dis- 
cipline. Peter, James and John also refer to it in their 
letters. And when cases arise in which faithful discipline 
requires exclusion, or withdrawal of fellowship, Paul ex- 
pressly commands it ' ' in the name of our Lord Jesus Christ. ' ' 
In other words, Paul simply represents Christ, and it is 
Christ's own authority that requires this to be done. The 
apostles are commissioned to teach disciples all the com- 
mands of Christ. We learn, then, from these apostles what 
Christ has commanded; these apostles have enjoined disci- 
pline even to the exclusion of wicked and disorderly persons 
from the church. It follows, therefore, that Christ has 



CHURCH POLITY. 



commanded that such discipline should be exercised. There 
is nothing, then, in the parables or any other teaching of 
our Divine L,ord that conflicts with the teaching of His in- 
spired apostles; otherwise Christ would contradict Himself. 
Far safer is it to follow the authoritative declaration of our 
Saviour's commands which His chosen apostles have given 
us, than to "make the Word of God of none effect" by our 
erroneous interpretations. There is, then, no teaching in 
the Word of God that is opposed to wholesome and necessary 
discipline in the church. Discipline should be exercised 
with wisdom, love, forbearance and long-suffering; but, 
nevertheless, it should be exercised, and kindly, but firmly 
and faithfully, administered. 



THE RIGHTS OF THE CONGREGATION. 



131 



CHAPTER IX. 

The Rights of the Congregation. 

The history of Puritanism is the account of a heroic strug- 
gle against ' ' the superincumbent weight of an intolerable 
hierarchy ' ' that crushed the liberties of primitive Christians. 
Romanism is a strong ecclesiasticism, which destroys all indi- 
vidualism in religion. Congregationalism exalts the indi- 
vidual to a degree that often destroys ecclesiastical efficiency. 
In the former, the centripetal forces are all-controlling. In 
the latter, the centrifugal forces constantly tend toward dis- 
integration. The true and scriptural polity holds these op- 
posing forces in harmonious equipoise, so as to afford the 
largest opportunity for individual growth without danger of 
reducing the body of believers to a religious rabble. An 
eminent thinker once said: "Congregationalism is good 
enough where church members are all saints, but it is not suf- 
ficient for the mixture of the good and the unsanctified that 
compose the church memberships in this world." 

At bottom the question strikes the source of official power 
in the church. There are, in fact, but two views on this 
point. Episcopacy — Greek, Roman and Anglican — assumes 
that official authority arose at the beginning of the church on 
earth and flows down the centuries through a conduit of un- 
broken official succession,, that is distinct from and above the 
congregations. Congregational and presbyterial polity as- 
sumes that official rights spring from the local congregations 
acting in their associate capacity under the instructions of 
the ever-living Head of the church, given through inspired 
apostles. Congregationalism is pure democracy in the local 
church, and recognizes no other authority. Presbyterial 
government is a representative democracy, and recognizes 
the right of the whole body to control each part in accord- 



132 



CHURCH POLITY. 



ance with the revealed law of Christ. Calvin took the posi- 
tion that every church is a separate and independent body, 
invested with the power of legislation for itself. Both must 
recognize congregational rights, or logically drift into high 
episcopacy. A careful examination of the rights of congre- 
gations is fundamental in both forms of church polity. Meth- 
odist episcopacy is presbyterial in principle. 

A local church of Christ is a company of believers in 
Jesus, the Christ, and the only begotten Son of God, who 
have covenanted together to meet in a given place for public 
worship on the Lord's Daj^, and at other times agreed upon, 
and to be governed in all things by the law of Christ. 

Their congregational rights are based upon the equal 
birthrights of the individual members. All are upon the 
same plane of privilege, and enjoy a common fellowship. 
There is neither male nor female; all are one in Christ Jesus. 
The universal priesthood of believers is clearly taught in the 
New Testament, and was accepted by the religious reforma- 
tion of the sixteenth century. This principle involves the 
right of every disciple of our Lord to participate, in an or- 
derly way, in all congregational acts, whether of worship or 
business. 

Speaking of Robert Browne, who in 1580 organized the 
first Congregational church since the days of the apostles, 
Dr.H.M. Dexter, in his " Hand-book of Congregationalism," 
says: " He believed that all church power resides in Christ, 
its rightful, absolute monarch. Democracy was not a 
thought of his time, and he was no democrat. Yet as he 
held that Christ reveals His will to, and by, each of His faith- 
ful ones, — ruling through each equally as His vicegerent — 
in point of practical working his absolute monarchy became 
indistinguishable from a pure democracy. The people gov- 
erned as vicegerents of Christ; yet the people governed. A 
mutual covenant was the fundamental basis on which all 
rested. * * * Every such local church, self- 
complete and, under Christ, self-governed, was bound in equal 
sisterhood to every other church . It should give to and receive 
from them not only sympathy but help, as need might re- 
quire. Such sympathy and help, on occasion, should mani- 



THE RIGHTS OF THE CONGREGATION. 133 

fest themselves in councils or synods for deciding or re- 
dressing of matters which cannot well be otherwise taken 
up." 

Dr. Dexter formulates eleven propositions (page 4), which, 
he says, " are the fundamental principles of Congregational- 
ism, ' ' and generalizes them in two germ elements of what he 
calls the polity of the New Testament, as follows: 

"(1.) The independent self-completeness — often known 
as the autonomy — under Christ, of the local church. 

"(2.) The equal sisterhood — which might in like man- 
ner be known as the adelphity — under Christ, of all such local 
churches." (Page 67.) 

These are the germinal principles of church polity, and 
are held in common by presbyterial bodies — all who derive 
official rights from congregational action under the law of 
Christ. The members of such a local church have the right 
of choosing all necessary officers possessing the scriptural 
qualifications, and of deposing them, if they become disquali- 
fied for any reason, and of transacting all the appropriate 
business of a Christian church. 

There are some things that are not appropriate to bring 
before a congregation for its action. Such are matters of 
faith, piety and morality. These are subjects for public in- 
struction, and all are alike bound by the law of Christ, which 
they have accepted as governing such matters. But discre- 
tionary matters may appropriately be referred to the congre- 
gation that has a right to decide upon them. Such questions 
of expediency can be rightly settled only by the concentrated 
wisdom of the church, whose enlightened judgment, fairly 
expressed in any practical manner, becomes the law to gov- 
ern the body in such matters. There is a great variety of 
such questions that arise in the progress of any live church. 
Among these questions are: The hours of worship; the place 
of assembly; the building of a house, and the control of it; 
the calling of a pastor; the election of officers or committees; 
the use of helps in the praise service, as a praise- book and 
other aids in promoting the best attainable singing in the 
congregation; the methods of accomplishing what the Gospel 
requires to be done, without prescribing the manner of doing 



134 



CHURCH POLITY. 



it; and particularly anything that calls for an outlay of money 
for which members are expected to contribute. As bishops 
must be ' ' not self-willed, ' ' nor 1 ' lords over God' s heritage, ' ' 
they must respect the rights of the congregation in all such 
prudential arrangements. The will of the church duly de- 
clared concerning all these matters where Christ has left men 
free, is the law to rulers and members alike, to which all are 
required to submit as unto the Lord. ' ' Submitting your- 
selves one to another in the fear of God. ' ' (Eph. v : 2 1 . ) 

"Likewise, ye younger, submit yourselves unto the elder. 
Yea, all of you be subject one to another, and be clothed with 
humility : for God resisteth the proud, and giveth grace to 
the humble." (I Pet. v: 5.) 

It may be a question whether members of the church who 
have not reached their majorit}^ in age are entitled to a voice 
in public affairs. Where there is no civil statute that de- 
termines the qualifications of voters, it will seldom happen 
that any harm will come from the widest range of suffrage. 
On this point of order as it respects voting in the church, 
it will be of interest to quote the mature judgment of one of 
the clearest thinkers and writers of the present century. A. 
Campbell, in his famous essay 011 "Order," published in 
1835, says: 

"A question arises of some consequence — nay, of great 
consequence: On what occasions and for what purposes are 
Christians authorized to vote ? 

4 ' They are not to vote on questions of faith, piety or mor- 
ality. Truth is not to be settled by a vote, nor is any divine 
institution respecting the worship or morality of the Chris- 
tian church to be decided by a majority. These are mat- 
ters of revelation, of divine authority, and to be regulated by 
a " Thus saith the Lord," and not by a thus saith the major- 
ity. But in all matters not of faith, piety or morality, In all 
matters of expediency, there is no other way of deciding but. 
by a vote of the brotherhood. 

"There is no revelation that A, B or C shall be chosen 
elders or deacons; that D, E or F shall be sent on any special 
message; that the church shall meet in any given place at 
any given hour; or that this or that measure is to be adopted 



THE RIGHTS OF THE CONG REG A TION. 



135 



m reference to any particular duty arising out of the internal 
or external relations of the church. Such matters are to be 
decided by the vote of the whole membership, or not at all. 

^ ^ % * * * * 

' 4 A matter of greater importance occurs. Must the church 
be alwa} T s unanimous before it acts upon any question of fact 
or expediency ? While it is possible to be of one faith and 
of one hope, however desirable it may be, it is not to be ex- 
pected that a congregation will always be of one mind in all 
questions of expediency which may occur in our earthly pil- 
grimage. ^ ^ ^ ^ ^ ^ 

" It is sometimes inexpedient for the majority to carry all 
in its power. There may be occasions when it is better for the 
majority to waive its privileges than to carry its point. * * 

' 'The only question, then, is, whether it is most expedient 
and comely that the minority submit to the majority, or the 
majority to the minority; for one of them must yield. Una- 
nimity very generally gives to the smallest minority the abso- 
lute control of the whole congregation. There can be no de- 
bate. The minority will, in the spirit of love and in the 
spirit of Christian modesty, agree to submit to a clear and 
decided majority." ("Millennial Harbinger," 1835, pp. 
511 to 513.) 

This is the only method of just recognition and exercise of 
congregational rights. And it should be noted that no ques- 
tion of conscience can arise in these matters of discretion that 
are within the field of congregational action. Conscience 
always respects principle or Christian law, and never enters 
the field of things expedient. The man who pleads con- 
science in this department mistakes stubbornness for con- 
scientiousness. By his weak conscience he seeks to rule the 
whole church, and the weaker the conscience the more tyran- 
nical the rule. 

The leaders will have due care to see that all questions 
for congregational deliberation and decision are brought be : 
fore the church at a proper time, in due form, and upon due 
notice. They will see that the subject in hand is clearly under- 
stood, and may endeavor to enlighten the members on the sub- 
ject so they may act intelligently. They should not allow un- 



136 



CHURCH POLITY. 



fairness, electioneering, or any unworthy methods to be used, 
and should have due regard to the voice of age and experi- 
ence. In this way, and by the exercise of a Christian spirit, 
the majority vote will become practically unanimous, and the 
combined wisdom of the whole church will be in the ascend- 
ancy. Thus the apostles recognized the rights of the con- 
gregation in choosing its servants (Acts vi:i-6), in sending 
missionaries (Acts xi:22, xiii:i-3 and xiv:26, 27) , and in 
choosing messengers to act for the church on occasion. (II 
Cor. viii:i6-i9, 23.) 

In general, the rights of the congregation embrace every- 
thing that is not found in the express requirements, or con- 
trary to the plain prohibition, of the word of God. All things 
that are lawful for men to do, i. e. , that are morally right 
and will tend to edification, a congregation has a right to do 
under the supreme control of the law of love. Any infringe- 
ment of this right of the local church is a violation of the law 
of Christ's kingdom that leads to division and to other evils. 
A slight deviation from the right line at this point may pro- 
duce a wide schism in its divergent progress. Such is the 
sad history of sectism and its bitter fruits. The endeavor 
' ' to keep the unity of the Spirit in the bond of peace' ' de- 
mands faithful adherence to the will of the Iyord so far as He 
has revealed His will, and the fullest maintenance of congre- 
gational rights in all things in which Christ has left men free. 

The weakness of Congregationalism is found in the fol- 
lowing proposition of Dr. H. M. Dexter: " Every such local 
body of covenanted believers is independent of any outward 
jurisdiction or control — whether from assumed vicegerents of 
Christ, or from other churches in any associate or individual 
capacity — being amenable directly and only to their great 
common Head." (Page 65.) 

Each individual is as " amenable directly and only to the 
great common Head " as is " every such local church," and 
with equal propriety may claim to be " independent of any 
outward jurisdiction or control " — " whether from assumed 
vicegerents of Christ," or from a church "in any associate 
or individual capacity." Hence this "fundamental princi- 
ple ' ' destro}^s the one body of Christ, carves up the kingdom 



THE RIGHTS OF THE CO XG REG A TION. 137 



of God into numerous local democracies, which in turn crum- 
ble into their individual constituents. This is ecclesiastical 
anarchy. Every congregation is independent of all others, 
and every member is a law unto himself. 

All that has saved Congregationalism from this result of 
its theory is the repudiation of this principle in its practice. 
The fellowship of the sisterhood of equal churches is held to 
' ' require that the advice and countenance of other churches 
be sought and gained by means of an ecclesiastical council, 
in ordinary cases of demand for it; such as when a church 
begins its organic life; when a pastor is to be settled or dis- 
missed; and in extraordinary cases, when some trouble with 
which, unassisted, it feels itself incompetent to deal is perplex- 
ing a church." 

Yet ' ' the result of such a council is not in the nature of 
a judicial decision, but is simply friendly advice — having so 
much force as there maj' be force in the reason of it." This 
is about equivalent to sa3 7 ing that such a council will be use- 
ful where the young or troubled church acknowledges its 
weakness or incompetency and seeks advice that it gladly ac- 
cepts. But in cases where no such weakness or incompe- 
tency is felt or conceded, such a council will be regarded as 
an impertinent interference. These are the very cases where 
its advice is most needed, but where it will be spurned. 

In these instances congregational practice repudiates its 
theory. Dr. Dexter adds: " Yet should a church unreason- 
ably refuse to follow advice thus tendered, and so be led into 
scandal, sister churches may purify their own fellowship, and 
bear testimony against disorder and sin, by suspending with 
regard to it their sisterly relation until the wrong be recti- 
fied." 

This is unquestionably a correct and wholesome proceed- 
ing, but it is a clear abandonment of the theory of inde- 
pendency. It is an assertion of jurisdiction over the offend- 
ing sister church by the ecclesiastical council, an acceptance 
of its findings as " a judicial decision " — a decision as to the 
unreasonableness of the refusal and the infliction of the ex- 
tremest sentence that any ecclesiastical body can inflict, viz.: 
the suspension of sisterly relations. 



138 



CHURCH POLITY. 



All this is entirely scriptural, as will be shown in subse- 
quent chapters, but it is not consistent with congregational 
polity. The strongest episcopal or presbyterial government 
can do no more. 

But if a church calls a council and refers its troubles to it, 
as stated in the letter missive, it thereby obligates itself to 
accept the finding and advice. A refusal to do so is a breach 
of faith and of good fellowship. A congregation that un- 
reasonably refuses to call a council in cases of scandal that 
involve the good name of sister churches, or that has dam- 
aged the relation of one or more of its members to other 
churches, thereby forfeits its rights; and sister churches have 
a right to decide upon the character of its refusal, and to hold 
the unreasonable church to proper accountability for the 
damage to the body with which it claims affiliation. The 
method of procedure in such cases is the distinguishing feat- 
ure of presbyterial church polity. Under strictly congrega- 
tional polity there is no means of redress in such cases. The 
New Testament must provide a remedy for them, or it is not 
a sufficient rule of discipline, and the church must supply 
the deficiency. 

The limit of the rights of the congregation is well defined 
by President R. Milligan in his " Scheme of Redemption." 
He says: "In all purely local matters, such as pertain to 
their own order and discipline, the local congregations are 
independent of each other; and should ordinarily be allowed 
to manage their own affairs, according to the word of God, 
in whatever wa}^ they may think best. 

' 'But in all matters of general interest, such as pertain to 
the increase, order, power, glory and efficiency of the whole 
bod)', these several congregations may and should co-operate, 
whenever by so doing they can better accomplish any of the 
great and benevolent objects for which the church was estab- 
lished on earth. ' ' ( Page 407 . ) 

Extraordinary instances, in which there is the right of 
interference to exercise a restraining power over a single 
congregation, are described by the same eminent author in 
the following paragraph: " Whenever," he says, " any one 
of them is in danger of being corrupted or destroyed by false 



THE RIGHTS OF THE CONGREGATION. 



139 



teaching, maladministration, or any thing else, it is the im- 
perative duty of other churches to interfere, in a prudent way, 
for its safety. This is plainly and positively required by the 
mutual relations that they all sustain to each other as mem- 
bers ofthe body of Christ." (Page 519.) 

The oneness of the body of which Christ is the supreme 
Head is directly opposed to the absolute independency of 
the distinct congregations, and involves their interdepend- 
ence, because of their common union with their acknowl- 
edged Head. 

When Jesus said ' ' upon this rock I will build my 
church," He did not mean a local church. The church of 
Christ is ' ' the church of God, which he hath purchased with 
his own blood. " It is the one holy catholic church, founded 
upon the rock of Peter's confession: " Thou art the Christ, 
the Son of the living God. ' ' This one church is distributed 
into the local assemblies of disciples of Christ in the cities, 
provinces, states and countries throughout the world. 

A. Campbell once said tersely and truly : 1 ' No community 
called a church is absolutely independent of the church of 
God, but amenable to the whole church for its administration 
of its affairs. ' ' 

This accords with the apostolic presentation of the unity 
of the body of Christ, and enunciates a principle which points 
out the true remedy for the abuse of congregational rights. 
While it leaves local churches entirely free under the law of 
Christ's kingdom, it declares the accountability of congrega- 
tions to the general body when, in disregard of that law, they 
bring dishonor upon sister churches and scandalize the cause 
of Christ. 

The method by which they may be held to just account- 
ability is a matter of great practical importance. 



140 



CHURCH POLITY. 



CHAPTER X. 

Appeals. 

The right of prayer is not more natural, nor necessary, 
nor expedient, than the right of appeal. Prayer is an appeal 
for help in time of need, and when a member of any com- 
munity is aggrieved by any public action concerning himself, 
he has an inherent right to appeal to the proper source of 
help in his time of need. There is no government, or state, 
or family that can subsist without it. It is a part of every 
religious institution before the Christian, and if it be no part 
of it, it is a perfect anomaly in all social institutions. . Who 
would commit his moral destiny and ecclesiastical standing 
to any particular community to whose decisions, however 
partial, self-willed, unjust and informal, he must forever sub- 
mit? No intelligent, fair-minded man will consent to such a 
surrender of his natural right, even to save a theory of 
church polity. If the New Testament does not recognize 
and secure the exercise of this right, it does not meet the 
just demands of discipline, and is not a sufficient rule for the 
government of the church of the living God. The princi- 
ples underlying the true polity of the Christian Church are 
clearly taught in the New Testament, and may be formulated 
in the following five propositions: 

(i.) The kingdom of Christ, sometimes called His 
church, is one great community, composed of all the particu- 
lar communities and individual persons that have acknowl- 
edged and received Jesus of Nazareth as the Son and Messiah 
of God, as the only Head, King, Lawgiver and Arbiter of 
angels and men. 

(2.) All the particular congregations that compose this 
great congregation, this general assembly, called the king- 
dom of God, the holy nation, are responsible to one another 



APPEALS. 



141 



and to the Lord as much as the individual members of any 
one of them are to one another and to the Lord. 

(3.) Congregations are under certain obligations and 
owe certain duties to one another, the faithful discharge of 
which is indispensable to that free and cordial communion 
and co-operation essential to the holiness of the church and 
the triumph of the Gospel in the world. 

(4.) Among these obligations and duties are the main- 
tenance of the doctrine and discipline of Christ's kingdom, 
and a due regard for all the acts and decisions of one another. 

(5.) When, then, any particular congregation offends 
against the constitution of the Messiah's kingdom by deny- 
ing the doctrine, by neglecting the discipline, or by malad- 
ministration of the affairs of Christ's church, essentially af- 
fecting the well-being of individual members or other con- 
gregations, then said church is to be judged by the eldership 
of other churches, or by some other tribunal than her own, 
as an accused or delinquent member of a particular congre- 
gation is to be tried by the constituted eldership of his own 
congregation. 

The first four of these propositions may be regarded as 
indisputably plain and settled. If any one of them be de- 
nied, let it be placed in negative form, and the error of such 
denial will be strikingly apparent. For example take the 
third. Negatively, it will be thus: ' ' Congregations are under 
no obligations and owe no duties to one another; therefore 
nothing can mar that free and cordial communion and co- 
operation essential to the holiness of the church and the tri- 
umph of the Gospel in the world." This is extreme inde- 
pendency, which is destructive of Christian unity and pro- 
duces instant paralysis of all co-operative energies. 

Testing the fifth proposition in the same manner, it reads 
as follows: ' ' When any congregation offends against the con- 
stitution of Messiah's kingdom by denying the doctrine, by 
neglecting the discipline, or by maladministering the affairs 
of Christ's church, essentially affecting the well-being of 
individual members or other congregations, then said church 
is not to be judged by any tribunal on earth, but to be held 
in as high esteem as before. ' ' 



142 



CHURCH POLITY. 



This is the logical result of extreme Congregationalism, 
but from its naked absurdity Congregationalists instantly re- 
coil. They do not so learn Christ. They abandon their 
theory at this point, and, in effect, say, L,et such an offending 
congregation alone and fellowship not her acts. But that is 
to judge and condemn her without the form of a trial. It is 
religious anarchy. It is ecclesiastical lynch law. Every in- 
stinct of justice cries out against such summary procedure. 
Such a congregation must be tried. The only question is, By 
what tribunal shall she be tried? By every man's opinion, 
or by a properly constituted tribunal ? Invincible necessity 
has decreed that there is no other alternative. If by the 
former, there is an end of law and order in Christ's king- 
dom; the church becomes an unlawful assembly — a mere 
rabble. If by the latter, the New Testament must provide a 
lawful tribunal to justly dispose of such cases. Every 
church that departs from the faith or from the discipline of 
Christ's kingdom, or that unrighteously and unwisely ad- 
ministers its affairs, to the detriment of individual members, 
a particular congregation, or the w T hole church of Christ, 
must be tried by such a tribunal, and its decision must be re- 
spected by the body at large, or endless strifes and schisms, 
with their train of bitter fruits, is the inevitable result. Any- 
one that pushes his notions of congregational independency 
so far as to deny the necessity for such a trial of an erring 
church, and such a settlement of the questions involved, is 
deluded by a word, or misled by a false theory of church 
polity, as much as he who makes his little borough, city or 
county so independent as to deny the supervision and juris- 
diction of the nation, kingdom or state to which he belongs. 

Churches have more or less cherished the idea of various 
and different tribunals before which to decide cases of disci- 
pline and of questionable doctrine. Hence they have church 
courts from the session to the general assembly, from a class- 
meeting to a general conference. Congregationalists know 
no higher tribunal than a single congregation, and they often 
make the whole congregation of men, women and children 
judges of each and every case that happens or question that 
arises in the community. 



APPEALS. 



143 



The words church and state often mean their institutions. 
To appeal to the state means to appeal to its tribunals. The 
requirement as to two or more witnesses and telling it to the 
church implies an ecclesiastical court and a trial of the is- 
sues joined. ' ' Tell it to the church ' ' does not mean to pro- 
claim the grievances to the public assembly on the L,ord's 
Day, or at any other time, nor to peddle them among the 
members privately. This would scandalize the church and 
outrage every principle of justice. It can only mean to 
bring the charge and specifications, in proper form, to the 
knowledge of the recognized tribunal of the congregation, 
and await a hearing. 

The New Testament recognizes three tribunals. They 
are: 

(1.) The eldership of a local church. (Acts xiv:23; xx: 
28; I Tim. v:i7; Heb. xiii:7, 17.) 

(2. ) Wise men able to judge between brethren. (I Cor. 
vi:5-) 

(3.) The elders of sister churches. (Acts xv: 1-6.) 

The second of these tribunals rests upon the consent of the 
parties at variance for its authorization. It is simply the 
principle of arbitration, recognized in civil and international 
affairs, applied to ecclesiastical differences. It is a mutually 
honorable, and eminently Christian, method of settling dis- 
putations. But the nonconcurrence of either nullifies a court 
of arbitration. The consent of the parties to such a court 
binds both to abide the award without appeal, unless this 
right is specifically reserved. 

The eldership of the local congregation, if not involved 
in the issues pending, have primary jurisdiction over all its 
members. Any member accused before the elders of the 
church may ask for a committee of arbitration for sufficient 
reasons, and fair-minded elders will grant the request, join 
in the selection of the committee, and thus end the case 
speedily. 

Or, an accused member has the right of appeal, upon 
specific and valid exceptions noted, from the decision of a 
local eldership to the eldership of another church, or the 
eldership of other churches, who may review the case fin- 



144 



CHURCH POLITY. 



ally by their representatives. The simplest principles of 
justice laid down in the New Testament require this right 
of appeal. So the New Testament makes ample provision 
for the prompt settlement of all difficulties and the full pro- 
tection of all members against arbitrary decisions and in- 
justice, so far as this can be done under human administra- 
tion. 

All governments, civil and ecclesiastical, must have tri- 
bunals constituted by law, whose authority is derived from 
the lawmaker. To allow offenders to nullify such tribunals 
by a refusal to be tried, is to overthrow the government; it 
is anarchy. 

The right of appeal in church government includes both 
the right of a person or persons, dissatisfied with the final 
action of the court of primary jurisdiction, upon specific 
legal exceptions taken to the proceedings, to have the whole 
case reviewed by another eldership, either alone or with 
other elderships acting jointly, who are removed from local 
excitements and prejudices; and also the reference of a mat- 
ter of dispute and difficulty by mutual consent to representa- 
tives of other congregations for a hearing and final adjudica- 
tion. In either case of an appeal from a decision rendered, 
or a reference at any stage of the proceeding to a tribunal 
that constructively may be regarded as fairly expressing the 
impartial judgment of the general body, there is a final set- 
tlement, which the parties immediately concerned and all 
sister churches are bound to respect. There is no warrant in 
scripture nor in justice for additional appeals, that only pro- 
long difficulties, without reasonable excuse. The first and 
second of the tribunals named will hardly be called in ques- 
tion by any intelligent student of the New Testament. But 
the third one named demands a more careful examination to 
fully vindicate its legal claim of divine authority. 

It might be vindicated on the sole ground of the broad 
principle of justice declared by Paul in his Philippian letter. 
(Phil. iv:8, 9.) Such a tribunal is certainly a thing that is 
honorable, just, and of good report, and, furthermore, has the 
sanction of Paul's example and his express command to do 
those things which have been learned, received, heard and 



APPEALS. 



145 



seen in him. The principle of reference of matters of dis- 
sension and disputation in one church to the elders of an- 
other church or churches is clearly embodied in an approved 
precedent reported in Luke's history of the primitive church. 
(Acts xv.) This is an inspired sanction of such an elder- 
ship or elderships as the authorized court to consider and to 
determine the question at issue. Not to accept this princi- 
ple, or to acknowledge such a tribunal of appeal or reference, 
is to make the commandment of God of none effect and to 
reject the divine law of discipline. 

But this precedent must be examined more critically. 
Let the reader carefully read the full report of the case in 
Acts, fifteenth chapter. This portion of canonical scripture, 
though much misquoted, misapplied and abused, is designed 
to develop the Christian institution, both in its matter and 
form, and is necessary to the perfection of the Christian rec- 
ords. We must ascertain not only its literal meaning, but 
its abiding utility and proper application. 

The case is as follows: Certain believing Pharisees of 
Judea had gone down to Antioch in Syria, the first Gentile 
church in the world, and had endeavored to corrupt the 
simplicity of the Gospel by introducing certain dogmas of 
their own. These attempts having been resisted, a discus- 
sion and controversy arose. Meantime Paul and Barnabas 
returned from their tour, and, finding these difficulties in the 
church, undertook their correction, but failed in giving full 
satisfaction to the whole church. Whereupon, the church, 
no doubt by and with the consent of the Apostle Paul and 
Barnabas, agreed to refer the matter to some other tribunal. 
They chose Jerusalem, probably for two reasons. First, be- 
cause the Judaizers pretended to have authority from that 
place; and secondly, because that church had a very intelli- 
gent presbytery, and the apostles might be expected to take 
part in the adjustment of the matter. They appealed then 
to the officers of that community. The reference or appeal 
being agreed upon, the church of Antioch elected a deputa- 
tion, determining to send other delegates besides Paul and 
Barnabas. They went to Jerusalem and were received by 
the whole estate of the elders, apostles and church. But it 



146 



CHURCH POLITY. 



is recorded that ' ' the apostles and elders came together to 
consider this matter. " They were the judges in the case. 
There was much disputing probably between the apostles 
and elders, the judges and those Judaizers. After this dis- 
cussion by those of one side, Peter, then Paul, then Barna- 
bas, then James, addressed the council. Paul and Barnabas, 
being delegates, were not judges in the case. They simply 
testified to what God had wrought by them among the Gen- 
tiles. Peter and James presented the argument, and the lat- 
ter gave his sentence or judgment to the entire tribunal, 
by which it was unanimously adopted. 

It is plainly stated that ' 1 the apostles and elders came to- 
gether to consider this matter. ' ' They were competent to 
the task and asked no helps. The church could add no au- 
thority to the apostles and elders. As the question affected 
their feelings as Jews and their conduct toward the Gentiles, 
they showed their submission to the judges by concurring 
in the decision and in the mission of the persons sent to con- 
vey it to Antioch. But the cardinal question is, In what 
capacity did the apostles participate in these proceedings ? 
Was it as apostles, or simply as judges? Not as apostles, for 
in that character they could receive no help from elders or 
brethren. As apostles, they were under plenary inspiration, 
and needed no reasoning or debating on the subject. They 
gave judgment just , as the elders did, without any special 
revelation or supernatural light upon the subject. Their 
decision, it is said, was acceptable to the Holy Spirit, i. e. , con- 
curred with the Holy Scriptures quoted, explained, and ap- 
plied to the case in hand. These apostles and elders acted 
upon this appeal from Antioch as men should act now in a 
similar case, by the exercise of their enlightened judgment 
upon the points referred, and upon the sacred scriptures that 
bear upon them. The legitimate inferences are: That the case 
was referred to the apostles and elders, as bishops or over- 
seers of the flock of Christ; that they came together to de- 
liberate upon the subject, and reached a conclusion so rational 
and consistent, that it exactly agreed with the words of in- 
spired scriptures. Such is the case, and its utility is that it 
shows us how we ought to refer and judge all matters that 



APPEALS. 



i47 



disturb the peace and harmony of the kingdom of the Mes- 
siah. 

It is true the question to be settled was doctrinal. But 
the procedure is the same for the settlement of all disputed 
questions, whether doctrinal or disciplinar}\ Besides, if a 
doctrinal matter may be settled by such an appeal to the 
elders who acted with the apostles, there is a recognition of 
a tribunal that is fully competent to adjust all disciplinary 
questions that may arise in the history of the church. As 
Paul himself declared that he went up to Jerusalem on this 
occasion by revelation, there is clearly divine sanction of a 
tribunal of this character, representing the whole church as 
the final umpire of appeal in all cases that affect the welfare 
of the body of Christ. A single precedent of this character 
is all sufficient to cover all disputations and to give full au- 
thority for like procedure whenever occasion arises. 

Thus the fifteenth chapter of Acts establishes a princi- 
ple of reference or appeal in all difficult cases to the presby- 
tery of a different church or churches, and authorizes such 
elders to come together to consider and to decide the matter. 
It does not institute stated, annual, biennial or triennial 
synods, councils or conventions, that may prove dangerous 
to soul-liberty, but it institutes a special conference or coun- 
cil that may be convoked when exigencies may arise. And 
it makes such decisions final and ultimate upon the parties. 
It will be noticed that the decision was written and placed in 
the hands of two men — "Judas and Silas, chief men among 
the brethren" — who delivered the decrees to the churches 
to keep. (Acts xvi:4.) The action of the council was bind- 
ing on the churches every where. No church of Christ has 
a right to refuse a reference of a trouble, especially if pro- 
longed, whether a primary decision has been reached or not, 
when there are reasonable grounds of dissatisfaction speci- 
fied. ' 1 If one party refuses reference altogether, it is proof 
of conscious injustice on its side, and will justify the other 
party in referring it at its own option." — (" Millennial Har- 
binger," 1841, p. 58.) " On refusal of such a reference, the 
church refusing cuts herself off from the communion of all 



148 



CHURCH POLITY. 



other churches of Christ. " — (' ' Millennial Harbinger, ' ' 1840, 
p. 504.) 

There is no danger of interminable references and end- 
less appeals by practicing this rational and scriptural mode 
of preventing unenlightened, partial and arbitrary decisions, 
and of guaranteeing the enjoyment of personal indepen- 
dence, character and Christian liberty to every member of 
Christ's kingdom. To make the consent of parties in- 
volved necessary to the validity of the acts of a tribunal is 
to destroy all order and government. 

Ex-President Pendleton has well said: ' ' We regard pub- 
lic discipline as a matter under the control, not of the indi- 
viduals who are subjects of it, but as belonging to the 
churches. If the forms of discipline and the methods of 
settling difficulties in the churches are to be left to the par- 
ties involved, and made the subject of private agreement, 
just as the whims or the obstinacy of offenders may require, 
then we may hand over the kingdom of Heaven and its laws 
to the lawless and unruly, and give that power which was 
instituted for the control and discipline of evil-doers into 
the hands of those upon whom alone it should be exerted, 
and thus make the Christian Church nothing more than a 
tribunal of wrangling, violence and shame." — (" Millennial 
Harbinger," 1849, P- 643.) 

A. Campbell says: " From the oneness of the kingdom 
of Christ, it inevitably follows that ' the eldership of other 
churches ' judges a church or its elders ' as an accused or 
delinquent member of a particular congregation ' is to be 
tried by the constituted eldership of his own congregation." 
— ("Millennial Harbinger," 1841, p. 45.) 

' ' When any improper acts are committed by one congre- 
gation affecting the moral or Christian reputation of a 
church, or when a church falls into a schism, it is the duty 
of the neighboring churches, first by counsel and exhorta- 
tion, voluntarily tendered, to correct those evils and to pre- 
vent their consummation in alienation, estrangement or sep- 
aration. But in case of a failure to accomplish these ends 
by these means, then the church desiring to be held in the 
fellowship of other churches should refer herself to a com- 



APPEALS. 



149 



mittee of churches, the roots of bitterness or causes of dis- 
cord and alienation existing, each party or all the members, 
as the case may be, obliging themselves to submit to such a 
tribunal as an end of all strife. 

" It would, therefore, be expedient that when a church 
actually falls into a formal schism, and before these means 
have been resorted to, that neither party should be ac- 
knowledged or treated as a church by other congregations 
until the case is adjudicated, and the matter of schism is 
either removed or fixed on one incorrigible party. 

1 1 That so soon as one party is clearly ascertained to be an 
incorrigible factio?i, it becomes the duty of all other Christian 
communities to treat them as the leprous persons were 
treated under the law — as separated or cut off from the con- 
gregation of the Iyord." — ("Millennial Harbinger," 1845, 
P. 590 

It is unnecessary to multiply quotations to the same effect. 
The principles of justice underlying them are so clearly ex- 
pressed in apostolic teaching that they rest upon divine au- 
thority. 

Our rule is thus shown to be sufficient for all cases that 
can arise between members of the church, or from violations 
of the law of Christ by unofficial members of the congrega- 
tion. 

Another class of cases remains to be considered. In his 
admirable treatise on the eldership, Professor J. W. Mc- 
Garvey says: 

' ' It often happens that in the course of his career an 
elder falls into bad repute, sometimes unjustly, but oftener 
justly. Many churches are now languishing under the in- 
cubus of an eldership composed partly of such material, and 
they can never flourish till relieved by the death or resigna- 
tion of the unfortunate party. It is too hazardous, in such 
cases, to wait for death to bring desired relief, and volun- 
tary resignations are least likely to occur with just that class 
of men. It is the duty, therefore, of all churches thus 
afflicted to call upon the party to resign the office. It is a 
duty of a most delicate nature, requiring all the wisdom and 



CHURCH POLITY. 



prudence of which the leading men of the church are capa- 
ble, but it must, at all hazards, be done." 

There is a tradition that the eldership of a local church 
is the highest ecclesiastical tribunal on earth; that from its 
decisions there is no appeal, and there is no holding them to 
just accountability for their official conduct without their 
consent. This, if conceded, would show that the New Test- 
ament is not sufficient as a rule of discipline, since it pro- 
vides no way by which ' ' self-willed, ' ' or otherwise disquali- 
fied or incompetent, elders can be disciplined without con- 
sent, which such men never give. 

Paul gives exact instructions in such cases: " Against 
an elder receive not an accusation but before two or three 
witnesses." (I Tim. v:i9.) This was written to Timothy, 
and makes it the duty of an evangelist to receive an accusa- 
tion against an elder that is brought before him in due 
form, supported by the required number of witnesses. It 
then becomes his duty to have the impeached elders brought 
before one of the recognized tribunals of the New Testa- 
ment for a fair hearing and a disposition of the case accord- 
ing to the law of Christ and the testimony adduced. If 
found disqualified, the rule of discipline requires his depo- 
sition from office. The same principles and procedure apply 
to all public men, church officers and preachers. 

Public accusations, courts and trials are to be avoided, if 
it be possible to end troubles without them. The quietest 
and quickest way to remove troubles and adjust differences 
is always the best. The rule requires a peaceful and amica- 
ble settlement of all difficulties, when it can be done. 

N. B. — The foregoing chapter contains the substance of A. Campbell's articles 
on "Appeals," in " The Harbinger " for 1840 and 1841. His language has been pre- 
served so for as it could be fitted into the general plan of this work. 



TRIALS. 



151 



CHAPTER XI. 

Trials. 

There is a decided and increasing aversion to ecclesiasti- 
cal courts, and trials of causes by them. The reasons for 
this feeling are not difficult to discern, and it must be ad- 
mitted that they are forceful. A church quarrel is unseemly, 
a scandal to the cause of Christ, and offensive to upright and 
pious people. Trials necessarily give publicity to strifes and 
dissensions which charity seeks to hide from public view. 

Then they have been resorted to on trivial occasions, and 
when there has been manifest necessity for such heroic meas- 
ures, they have not infrequently been conducted in a disor- 
derly way, that did not promote the ends of justice. Chris- 
tian people and church officers are not trained in a judicial 
habit of mind, and are not skillful in legal proceedings. 
Preachers, especially, are accustomed to treat ecclesiastical 
patients with plasters and ointments and washings, and 
anointing with oil, and honeyed words, and soothing syrups, 
so that they cannot use the probe and the knife effectually 
in the few desperate cases that demand surgical operation. 
In the presence of bold and brazen offenders, the only class 
for whom trials are needed, church officers who are charita- 
ble, forbearing and tender-hearted begin to study policy, 
and to try to heal the hurt slightly, and to compromise the 
matter, especially if the person involved has money, social 
influence or popular ability. 

There has been so much miscarriage of justice in church 
trials, and no effective remedy therefor, that they fail to com- 
mand respect. Besides all this, church courts are not clothed 
with power to compel the attendance of witnesses in the most 
important cases, nor to punish those who bear false witness, 
nor to enforce their decisions in these instances of incorrigi- 



152 



CHURCH POLITY. 



bility; and therefore extreme cases are urged into civil 
courts, that have power, skill and all needful appliances to 
handle them as they deserve. The trouble in this method 
of dealing with such transgressors is that civil courts seldom 
take cognizance of ecclesiastical offenses, and when they do 
come under civil jurisdiction, such violators of moral and 
civil law keep out of civil courts as long as possible. They 
bluster and threaten, and affect injured innocence, and de- 
ceive the very elect. 

Finally, religious bodies have made for themselves stand- 
ards of orthodoxy and forms of discipline that are without 
divine warrant, and have put these formulations of human 
opinion in the place of the word of God as tests of soundness 
in doctrine and morals. 

The enlightened people of this age repudiate the author- 
itative claim of human creeds and confessions of faith, and 
have no confidence in proceedings that seek to bind them 
upon the consciences of men, and to force them upon the 
churches. 

Trials for heresy are now a stumbling block to many who 
have the interests of truth at heart, and to the irreligious 
platform and secular press they are the occasion of all man- 
ner of idle jests. It is commonly credited that heresy-hunt- 
ing was the special vocation of the church during the dark 
ages, and that its continuance is but an illustration of evils 
perpetuating themselves. This is a popular error. It is 
the party-cry of self-conceited liberalism. The spirit of this 
age, which affects to despise the holding of heresy to proper' 
accountability, makes two blunders. First, it assumes that 
condemnation of heresy-hunting is proof of intellectual free- 
dom. Secondly, the thing which it condemns is made by 
the New Testament one of the duties of Christian leaders. 

A heretic is a man who corrupts the life or thought of 
Christians by perverting biblical teaching. Heresy is both 
practical and doctrinal. A man may be condemned as a 
heretic by church standards, and yet be breaking with them 
to accept the plain teaching of the Bible. On the other 
hand, he may be scr ipturally correct in all his views and 
teaching, and yet be causing schism by offenses contrary to 



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153 



the doctrine which he has learned. Such serve not the 
Lord Jesus Christ, but their own wills, and by good words 
and fair speeches deceive the hearts of the simple. 

No man who understands the present trend of religious 
thought can be loyal to truth and give heretics, however 
plausible and popular, his full fellowship. The man who 
stands guard over the ark of truth to keep its contents from 
being rifled is doing Heaven's work, even if loose and im- 
mature thinkers do accept the suggestion of the adversary of 
souls, and impolitely and unjustly cry out, ' ' Heresy-hunter!" 
There is not a syllable in the New Testament which justifies 
the toleration of those who corrupt God's children, either in 
life or thought, by a perversion of divine teaching. To ex- 
pose false teachers is a solemn duty enjoined by the New 
Testament, and it is criminal cowardice to shirk from it, 
however painful or unpleasant it may be. It should always 
be done wisely, and with sound speech and affectionate man- 
ner that cannot be condemned. 

This is in such striking conflict with current opinion as 
to demand convincing proof from biblical testimony. Paul 
wrote: "Hold the form of sound words which thou 
hast heard from me in faith and love, which is in Christ 
Jesus." ( II Tim. i: 13.) " But abide in the things which 
thou hast learned and hast been assured of." ( II Tim. 
iii: 14.) Competent elders or pastors were to be disting- 
uished for ' 'holding fast the faithful word as they have been 
taught, that they may be able by sound doctrine both to 
exhort and to convict the gainsay ers, whose mouths must 
be stopped; who subvert whole houses, teaching things 
which they ought not for filthy lucre's sake. " " Wherefore, 
rebuke them sharply, that they may be sound in the faith." 
(Tit. i: 9-13.) After Ananias and Sapphira were slain for 
lying about property, and Peter had rebuked Simon the Sor- 
cerer for thinking that the bestowing of the Holy Spirit 
could be made a matter of merchandise, was there any doubt 
about God's wish to have practical religion kept pure ? Who 
could venture to lead disciples astray along these lines ? To 
stand in the way of men's accepting Christ was equally dan- 
gerous — as the narrative of the punishment of Klymas at 



154 



CHURCH POLITY. 



Paphos abundantly shows. In Galatians i: 8, 9, the curse of 
God is the punishment to be inflicted upon all who perverted 
the Gospel teaching which Paul presented. To deny a 
bodily resurrection made faith void and incurred other con- 
sequences too dreadful to entertain. ( I Cor. xv: 12-19.) 
To hold that the resurrection was past already, that is, that 
it was not bodily, but spiritual, was to " err from the faith," 
and to teach it would "overthrow the faith of some." 
( II Tim. ii: 16-18.) Hear another apostle testify. With 
John, belief in the divine Sonship of Jesus was the essential 
condition of overcoming the world. With startling plain- 
ness of speech he tells us that the man who refuses to admit 
God's witness to the Sonship of Jesus, makes God a liar. 
He further teaches that the man who does not receive the 
Lord in His own proper character as the Son of God hath 
not the life He came to give. It will be edifying to read the 
texts which make good these propositions. ( Compare I John 
v: 12 with John xx: 30, 31.) Will any candid reader ques- 
tion the conclusion that pure teaching and pure living were 
ever before the apostles as the two things needful ? 

What, then, must be done with those who uphold error, 
who persist in wrong teaching or in wicked living ? Paul, 
by the authority of Jesus Christ, commanded the Corinthians 
to turn over to Satan one notorious evil-doer. ( I Cor. v. ) 
Again, he says: "A man that is heretical, after a first 
and second admonition, refuse." (Tit. iii: 10.) His own 
practice was in harmony with it. Of two offenders he says, 
" I delivered them unto Satan, that they might be taught 
not to blaspheme. ' ' John follows the same course. He said 
that teachers who did not present Christ in His true charac- 
ter — those who denied the incarnation — were not to be re- 
ceived into Christian homes nor receive a Christian greeting. 
(II John 10, 11.) The evidence goes even beyond this. 
The apostles wished to prevent the introduction of error. 
Paul warns the Ephesian elders against this sin. ( Acts xx: 
29-31.) He left Timothy also at Kphesus to " charge some 
that they teach no other doctrine." (I Tim. i: 3.) He 
foretells the coming of false teachers, who in life and teach- 
ing would greatly harm the cause of truth. ( II Tim. iii: 1-9. ) 



TRIALS. 



155 



To wrong-doers or false teachers who repented there was 
ever a readiness to grant pardon; but for those who persisted 
in wrong there was swift and severe punishment. They 
were put outside, where their example would not corrupt the 
church, where their punishment might warn others, and 
where their isolation might bring them to their senses about 
their real condition, and so lead to repentance. 

Justice in the discharge of the delicate and important 
duties enjoined in these scriptures will sometimes involve 
trials to determine the question of fact as to whether an al- 
leged false teacher does teach things contrary to the apostles' 
teaching or not. This must be done before a competent 
tribunal representing the church of Christ. 

John said, " Try the spirits whether they be of God," and 
he laid down the true criterion of orthodoxy. (I John 
iv. 1-5.) No church has a right to adopt any other stand- 
ard by which to try men than the inspired word of God. 
Jesus commended the church of Kphesus for having ' ' tried 
them which say they are apostles, and are not, and found 
them liars." (Rev. ii: 2.) 

Charity "rejoices not in iniquity, but rejoices in the 
truth." (I Cor. xiii: 6.) While we are to receive those 
weak in the faith without regard to differences of opinion, 
we are not to make teachers of them, nor tolerate unfaith by 
not protesting against the public denial of plain utterances 
of God's word, either in doctrine or life, or to speak lightly 
of Christ's sacrificial work and His appointments. The New 
Testament provides ample instruction for reaching all such 
departures from the faith, and for holding unfaithful teachers 
to accountability. 

The plea that the time for bringing teachers of error to 
account has passed is contrary to scripture. The rebuke of 
heresy and the punishment of heretics were apostolic prac- 
tices. Everything indicates that it is a duty of permanent 
obligation. , 

We are to give account to God for preserving the purity 
of the New Testament teaching. Not the passing fashion 
of our day, but God's word, is our guide in this matter. It 
may be admitted that present fashions in thought make our 



156 



CHURCH POLITY. 



duty more unpleasant, but that fact takes not one whit from 
our obligation to hold error to account. 

Unsound views on fundamental matters received from 
the apostles prompt punishment. If denying a resurrection 
of the body overthrew the faith of some in Paul's day, it 
will make faith void of saving efficacy to-day. No one who 
understands Paul will plead for a body chemically identical 
with the body we bury, but Paul called the man a fool who 
objected to the resurrection because he could not imagine 
the character of the resurrection body. Does any man sup- 
pose that John would have sent forth a preacher with his 
blessing who denied the divine Sonship of Christ, who held 
that he was the ideal man, but no more; that he was divine 
in the same sense in which we are, but only in larger meas- 
ure ? John would have tolerated no juggling with words on 
this subject, but would have blasted such teachers with the 
lightning of his holy indignation, and we all know it. 

There is no hint in the New Testament that the apostles 
made any compromise with unsound views. They never 
told any teacher of error that if he would agree to preach 
obedience to Christ he might entertain his errors on the 
resurrection or the divinity of Christ, for example, as private 
opinions. Paul and John would never have consented to 
any man's preaching who did so with large mental reserva- 
tions. They wanted consistent thinking and preaching. 
They wanted a man's speech to reveal what he thought in 
his heart. 

It is pre-eminently a New Testament virtue to preserve 
truth in its purity. It is a sin, then, to condone doctrinal 
error. It is not after the manner of the apostles for editors 
or preachers or elders to commend any man to the confidence 
of the churches who is known to be in error on fundamental 
questions. Until such errors are publicly disavowed, we sin 
against the God of Truth if we commend such men. This 
may bear down hard on those who have wandered from the 
truth. But it is not a matter of debate that the wrong-doer, 
and not the innocent church, should bear this burden. Let 
a man purge himself from suspicion, and then the church is 



TRIALS. 



157 



under obligation to obe) 7 the word " Bear ye one another's 
burdens, and so fulfill the law of Christ, ' ' but not before. 

Would you suppress free speech and stifle all inquiry ? 
Not at all. But we are taught to put erroneous free-thinkers 
outside, where their errors will not corrupt the church. We 
have no right to indicate what one outside should say, but 
Paul said the mouths of those who taught error inside must 
be stopped. There is no evidence that the spirit of inquiry, 
which we boast as our prerogative, can be allowed to exer- 
cise itself in the church without restraint. Nobody who 
knows the tendency of our scientific spirit, considered broadly, 
will claim that it develops loyalty 7 to our Lord. The present 
age is not the only age which has sought to cover the naked- 
ness of a fictitious liberalism with the garments of truth. John 
Hall and Professor Green are neither small men nor bigots, 
nor opponents of free speech, because they refuse to accept 
the views of some younger ' ' heretics ' ' of their own church, 
and because they deplore such teaching. 

The opposition to heresy should not be under the leader- 
ship of small men, nor of bigots, nor should it ever be char- 
acterized by any other than the spirit of meekness and for- 
bearance. It is not heresy-hunting to proscribe men who 
plead for liberty in things not revealed, as so many fondly 
think. Nothing is more despicable than the unwarranted 
assumptions of zealots for tests of fellowship unknown to the 
New Testament. Paul was the most unfettered soul in the 
apostolic age. He was never without law to God. He un- 
compromisingly opposed error. His example is wisdom in 
all ages. The liberalism that is indifferent to moral distinc- 
tions, and compromises the plain truth of God or perverts its 
clear intent, is ruinous to human souls. 

Heresy trials are sometimes indispensable to the salva- 
tion of churches and the exposure and condemnation of false 
teachers. It cannot be too strongly emphasized that all 
trials are to be avoided if possible. Free discussion, thor- 
ough instruction, affectionate counsel, kind admonition and 
long forbearance will solve difficulties, remove differences 
and secure righteous action when there is sincere love of 
truth and a predominance of the spirit of Christ. But ig- 



158 



CHURCH POLITY. 



norance, insincerity and reigning selfishness cannot be over- 
come by gentle means. It is these incorrigible persons that 
too frequently are given prominence in the churches that 
call for the dernier ressort to this heroic remedy. The knowl- 
edge of the fact that such remedy is at hand and of easy ap- 
plication will have a powerful restraining influence, that will 
prevent the necessity for its frequent use. The questions 
that demand investigation in public trials arise from depart- 
ures from the faith, maladministration of discipline, or per- 
sonal conduct. The last two come under the one term dis- 
cipline. Hence, there are tw T o kinds of cases, according to the 
character of the charges made. These are doctrinal and 
disciplinary. 

The procedure and tribunals are the same for both kinds 
of cases. The details are necessarily left to sanctified judg- 
ment. But it is wise to be guided largely by the principles 
and methods that have been adopted by courts of justice, and 
are attested by long experience. 

The first requisite is the recognition of the jurisdiction of 
the proper court to inquire into the case. The elders of a 
congregation have an unquestionable primary jurisdiction 
over the members of that congregation as to deportment. If 
they are open to suspicion of prejudice or partiality in a 
given case, it ought to be taken to a court of arbitration by 
mutual consent for final settlement. If the accused party 
will not consent to thus refer it, the congregation should 
constitute a special tribunal of its own members, or the elders 
of a sister church w T ith precisely the same powers as its own 
eldership. The authority of such a tribunal rests upon pre- 
cisely the same basis as the authority of the home eldership, 
i. e., the action of the congregation. 

A case begins, in an orderly proceeding, by complainant 
filing written notice with the clerk of the church, stating the 
general character of the charge and against w T hom. The 
clerk should transmit a copy of said notice to the defendant 
at once. The court, by its presiding officer, should enter 
upon the record the time for filing the specifications in full 
by the complainant, the time thereafter wdthin which the 



TRIALS. 



159 



defendant may file his replication, ana the length of time 
after that for parties to prepare for trial, fixing the date. 

When the time appointed arrives, the trial should pro- 
ceed, unless there be some good legal reason for continuance 
of the case to another fixed day. If the defendant does not 
appear in person or by counsel at the time named, a plea 01 
' ' not guilty ' ' should be entered upon the record and the 
complainant required to proceed with his statement and the 
evidence. Decision should be rendered with rigid impartial- 
ity after as full a hearing as can be obtained, or is necessary to 
satisfy the minds of the court, according to the law of Christ 
and the testimony adduced 

A reasonable time for appeal should always be given. 
If the time expires without notice of appeal, the decision is 
final. If notice of appeal is filed within the time, it should 
contain the specific exceptions that are the ground of it. 
These may be considered by the court, and if they are over- 
ruled, and the appellant is aggrieved thereby, it would be 
wise to refer them to the elders of a sister church. If that 
eldership sustains the former elders, the appeal fails, and the 
case ends; if it sustains the exceptions, the appeal is carried 
before the court of final hearing, the representatives of sister 
congregations. Or, the case may be referred to this ulti- 
mate tribunal at any stage of the proceedings by mutual 
concurrence of the parties. This tribunal is not a continuous 
body, as was seen in the preceding chapter, but is convoked 
only when there is an emergency of such gravity as to de- 
mand its convocation. The question as to the gravity 01 
the emergency must be decided by the evangelist of the dis- 
trict in which the difficulty arises. Under a complete New 
Testament organization, every church will be within the juris- 
diction of an evangelist duly chosen and set apart to set in 
order the things that are wanting in the several congrega- 
tions. In the absence of this scriptural oversight of a dis- 
trict by a competent evangelist, the elders of a sister church, 
either alone, or jointly with the elders of adjacent churches 
whom they may call in, are competent to decide the prelim- 
inary question of the importance of the occasion for appeal 
or reference. A discreet evangelist will sometimes seek the 



i6o 



CHURCH POLITY. 



judgment of such neighboring elders rather than take the 
whole responsibility himself. 

Several questions start at this point as to the final hear- 
ing. How is it to be brought about ? Who shall constitute 
the court of last resort ? How shall it be convoked ? What 
is the ground of its authority ? 

All such questions may be covered by a general state- 
ment. The wisdom of a church having been found inade- 
quate to the settling of a case of difficulty satisfactorily, and 
by possibility local excitements or prejudices having been 
unfavorable to a just judgment, said church, willing not only 
to "do justly," but bound to cut off all occasion of reproach, 
should refer the matter to other churches that are well re- 
ported of as orderly, intelligent and influential, and that are 
sufficiently remote to be uninfluenced by any improper local 
feeling, if any such exist. These sister churches are bound 
by their common bond of union and Christian fellowship to 
entertain such an appeal for aid, and in their wisdom should 
appoint of the ' ' chief men among the brethren ' ' the number 
asked for by the distressed and disturbed church, to meet at 
the time, place, and for the purpose specified. 

The reasons for this course are obvious and clearly con- 
vincing. To duly emphasize them, they are numbered as 
follows: 

( i.) In all important matters, all churches have a com- 
mon interest. 

(2.) Each church knows best whom to appoint of its 
own body to sit in judgment on an important case. 

(3.) An interested party would be prevented from the 
possibility of forestalling the opinions of individuals of other 
churches by ex parte statements, and then having them 
chosen as referees. 

(4.) It is more respectful for a church or individuals 
wishing assistance to apply therefor to churches rather than to 
individual members of them; and the appointment of an in- 
dividual member by the church appealed to to sit in a coun- 
cil in a given case, is necessary for the proper authorization 
of the council, and to thus give such weight to their judg- 
ment or decision as to make it binding upon the churches 



TRIALS. 



161 



appointing the council, and upon all other churches, since 
they are constructively represented thereby. As the elders 
of a congregation are ex officio representatives of the church, 
they may appoint one of their number or some delegate to 
sit in the case with equal power and authority to act. 

Such a course will always secure a tribunal that will be 
unimpeachable, and before which no church nor individual 
can refuse to appear and to recognize its jurisdiction without 
forfeiting all just claims to fellowship with the general body 
with which such a council of churches is affiliated. Its 
scriptural authority has been sufficiently vindicated in the 
preceding chapter, and its decisions will be enforced, when 
necessary, by the civil courts in questions of property rights 
and interests that come within their jurisdiction. 

The practical recognition of this tribunal of the New 
Testament for the final settlement of all matters of dissen- 
sion and disputation, whether doctrinal or disciplinary, will 
strongly tend to prevent disturbance by self-willed, ambi- 
tious or unreasonable men, and to promote the speedy solu- 
tion of troubles when they break up the harmony and im- 
pair the usefulness of local churches. Without its recogni- 
tion the New Testament provides no remedy for innumer- 
able cases of heresy, maladministration and flagrant injus- 
tice that spring up constantly and are liable to afflict the 
churches everywhere, at any time. If the inspired rule of 
discipline lacks this indispensable safeguard of justice in the 
administration of church affairs, the combined wisdom of the 
uninspired must be invoked to supply the deficiency. Noth- 
ing is more repugnant to the whole tenor and spirit of Chris- 
tianity than church quarrels, divisions, prolonged strifes and 
angry disputes. When sound doctrine and sweet charity 
fail to cure this^ ecclesiastical consumption, the harsher and, 
if need be, extreme remedy of trial, sentence of the guilty 
and incorrigible, and excision must be used in order to save 
the church from scandal, corruption and death. 

It should be noted here that cases of official misdemeanor 
by the elders of a church can only be brought before a court 
composed of the representatives of a sister church or of sis- 
ter churches, since there is no tribunal in the local congre- 



l62 



CHURCH POLITY. 



gation competent to try such cases; and it may be well 
doubted whether any elder is competent to sit in the case of 
a co-elder in the same congregation who is accused of per- 
sonal offenses. The procedure in the impeachment of elders 
is essentially the same as in the case of reference or appeal. 

As churches are not furnished with legal forms nor court 
machinery, and it is the purpose of this treatise to be helpful, 
a few hints are here given as to the details of proceeding in 
trials: 

Paul recognizes common report as a sufficient ground for 
prosecuting a case of public scandal. ( II Cor. v : i . ) When 
this becomes known to the rulers of the church, they should 
institute a thorough and impartial investigation. To prevent 
biasing their own minds by looking up the evidence, and to 
save the necessity for some one to become a volunteer prose- 
cutor of public offenses, the elders may appoint a suitable 
person to bring the case before them in proper form, and to 
procure and present the evidence at the time fixed. In per- 
sonal offenses, the aggrieved party will present his complaint 
in person, or by an attorney of his own choosing, after he 
has taken the preliminary steps required by the law of Christ 
in such instances. (Matt, xviii: 15-20.) 

The orderly beginning of a case is the filing of written 
notice with the church clerk, stating the general charge, 
naming the accused, and signed by the complainant. A copy 
should be furnished by the clerk to the person named. 

The elders should be informed of the notice at once, and 
have entered upon the records the time within which the bill 
of specifications must be filed and the time thereafter within 
which replication may be filed, and allowing sufficient length 
of time after that for the preparation for trial, the day and 
hour for hearing should be fixed, and unless there be good 
legal reason for delay the trial should proceed at once. 

If the accused fail to put in an appearance at the time 
named, since there is no power in the church to compel at- 
tendance, the clerk should be instructed to enter upon the 
record a plea of " not guilty," and the trial should proceed 
as though both parties were present. If the complainant 



TRIALS. 



163 



fail to appear without giving justifiable reason for absence, 
the case should be dismissed as without cause. 

If either party, upon sufficient reason specified, asks for 
change of venue by reference of the whole matter to the court 
of last resort for final hearing and settlement, the request 
should be granted, and the case speedily ended. If the case 
is tried and a decision is rendered, at least twenty days should 
be given within which the defeated party may appeal. If 
no notice of appeal is recorded within the specified time, the 
case ends. The two controlling ideas in all church trials 
should be impartial justice to all concerned, and protection 
of the cause of Christ from avoidable injury by a speedy 
termination of the unseemly strife and wrong-doing. 

When a trouble reaches a point where a trial cannot be 
avoided, it passes into a stage in which all obligations to 
secrecy are ended. Trials should be open to all who desire 
to hear them. Secret trials are dangerous, and offer special 
opportunity for miscarriage of justice and for whitewashing 
very black characters. They can never command general 
respect for their findings. 

All evidence should be taken in open court or before an 
authorized representative of a church tribunal — before the 
elders of the church or a commissioner appointed by them. 
Testimony should be taken in legal form, upon due notice to 
both parties, with opportunity for cross-examination of wit- 
nesses. The requirement of an oath in ecclesiastical pro- 
ceedings is not in accordance with the teaching of the New 
Testament, and is entirely useless, as there is no power to 
inflict the pains and penalties of perjury. But witnesses 
should be solemnly reminded of the Christian obligation to 
always tell the truth, and that when in the presence of an 
officer in the kingdom of Christ they should feel and act as 
they would in the personal presence of the King. - 

The trial should be conducted with all the judicial cool- 
ness, solemnity and fairness of a high, honorable court of 
justice, so as to impress all with the dignity and importance 
of the occasion. An appropriate opening prayer is the only 
specially religious feature that should characterize the pro- 
ceedings. When the issue is finally determined, the decis- 



164 



CHURCH POLITY. 



ion should be carried into effect by the methods described in 
the chapter on Church Discipline. 

Some forms given in the Appendix may be useful in the 
preparation of necessary papers. 



PRACTICAL UNITY. 



165 



CHAPTER XII. 
Practical Unity. 

The church of Christ is a glorious fellowship. It is the 
perfected fruit of divine philanthropy. It is world-wide in 
its offers of peace and pardon, and invites to its privileges, 
sacrifices and honors whosoever will of every family, tribe 
and nation. It is not primarily an organization, but an ec- 
clesia, — the called-out from the world of men and women 
who have entered into personal and peaceful relationship to 
the enthroned Lord, through faith in Him and obedience to 
His authority. Jesus, the Christ of God, is the rock of sal- 
vation to all who are thus built upon this foundation. He 
is the acknowledged Head of the church, which is called the 
body of Christ. There is one head for the body and one 
body for the head. No body has two heads, and no head has 
two bodies, unless they be monstrosities. 

This divine organism has the power of growth. In it 
there is a life that pervades its every part. Jesus is the 
fountain of that life. He is the true vine, and every dis- 
ciple of His is a living branch in that vine, vitalized by the 
Holy Spirit. Each branch lives and bears fruit like its fel- 
low branch by virtue of its connection with the vine and the 
life it draws from it. This is vital union. It produces growth 
and heavenly fruit. 

As all branches have the same vital union with the vine, 
in so far as they grow and bear fruit according to ' ' the law 
of the Spirit of life in Christ Jesus," they are in union with 
each other. 

If any number of individual branches hold their union 
with the true vine so loosely as to receive another kind of 
influence and grow and bear fruit more or less according to 
this other law of life, division and confusion are the inevita- 



i66 



CHURCH POLITY. 



ble result. As a matter of fact, this is what has happened 
to the followers of Christ. Doctrines and dogmas from hu- 
man leaders, and uncertain speculations, have wrought out 
their legitimate results in a divided church. Building on 
other foundations than that laid by the divine Architect, and 
the coming in of other legislation than that of Christ, have 
caused confusion and destroyed the unity and beautiful sym- 
metry of Christ's spiritual edifice. 

It is absolutely certain that Jesus founded one church, 
and only one church, on earth. Its unity is involved in its 
universality. There can be but one "holy catholic church" 
within the territory of this world. Hence the unity of the 
church is generally assumed, but sometimes declared, in the 
apostolic writings. Sects may be numerous, as they are, 
but it is an awful crime to rend the body of Christ. It is to 
pierce the side and wound afresh the Son of God. From 
that wound the life blood of the body of Christ flows, and 
there is consequent weakness and inefficiency. 

Paul uses a natural and appropriate simile: " For as the 
body is one, and hath many members, and all the members of 
that one body, being many, are one body; so also is Christ. 
For by one Spirit, are we all baptized into one body, whether 
Jews or Gentiles, whether bond or free; and have been all made 
to drink into one Spirit. For the body is not one member 
but many." "Now ye are the body of Christ, and mem- 
bers in particular" (I Cor. xii: 12-28), i. e., in part. 

The \ * y e ' ' in this passage is not limited to the church 
at Corinth, but includes " all that in every place call upon the 
name of Jesus Christ, our Lord," as expressly stated in the 
address of the epistle. (I Cor. i:2.) 

The church at or in a place is not the body of Christ. 
It is a member of the body, precisely as the individuals com- 
posing it are severally members of the local assembly. It 
"has been well said that a church is but a fractional part of 
the church. The church is always represented as one and 
indivisible. 

This scriptural conception of the unity of the Christian 
church is not realized in any existing ecclesiastical organ- 
ization. No religious bod)' in this age embraces all individ- 



PRACTICAL UNITY. 167 

ual members of the body of Christ. This is the ideal unity 
which is to be earnestly sought for, but can never be attained 
through competitive denominations. It comprehends all the 
truth and Christliness in all denominations, and excludes all 
divisive doctrines, names and rites that are unauthorized by 
Christ and distinguish sects from each other. The prayer 
of Christ for the oneness of believers in Him specifies the 
apostles' word as the means of its realization. The restora- 
tion of the apostolic commission to its true place in preach- 
ing the Gospel will lead to primitive unity on this authorita- 
tive basis. 

It is equally certain that the one church of Jesus Christ 
is visibly represented in this world in the local congregations 
of His disciples, covenanted together for Christian fellowship, 
service and worship. Hence we read of ' ' the church of 
God which is at Corinth," and "the saints which are at 
Ephesus" are called "the church of Kphesus." The 
church in Smyrna, in Pergamos, in Thyatira, in Sardis, in 
Philadelphia and in Laodicea, with that of Kphesus, are ' ' the 
seven churches in Asia." Paul writes concerning "the 
churches in Galatia ' ' (I Cor. xvi : 1 ) , and L,uke says, 4 ' the 
church throughout all Judea and Galilee and Samaria." 
(Acts ix: 30, R. V.) Separate assemblies, necessitated 
by mere convenience, for the performance of public duties 
and the enjoyment of religious privileges are not different 
bodies, possessing all the powers and performing all the 
functions of a complete and independent organism. They 
are severally members of the general body, each doing its 
own work in harmony with its vital connection with the 
larger organization of which it is a part. So every individ- 
ual church on earth stands to the whole church of Christ as 
one individual man to one particular church, and the 
churches on earth are severally as much bound to co-operate 
with the whole body of Christ in all matters of public inter- 
est, as one individual member in any particular church is 
bound to co-operate with it in any or in all public acts and 
duties. 

Each assembly has relation to all like assemblies, as each 
member of the human body has to the other members of the 



i68 



CHURCH POLITY. 



same body. To these several congregations, as truly as to 
the individuals of the same congregation, Paul's language 
applies. ' ' Now hath God set the members every one of 
them in the body, as it hath pleased him. And if they were 
all one member, where is the body? But now are they 
many members, yet but one body." (I Cor. xii: 18-20.) 

These local churches sustain mutual relations and owe 
mutual obligations to each other. There is unity in these 
pluralities. They stand on the same doctrinal basis which 
is their bond of union. Paul expands this bond of peace 
into seven items, — the seven pillars of wisdom's house. 
"There is one body and one Spirit, one hope, one Lord, one 
faith, one baptism, one God and Father of all, who is above 
all and through all and in you all." (Kph. iv:4~6.) There- 
fore all are under the same ecclesiastical law, the revealed 
will of the one Lord, and constitute the holy temple in the 
Lord in whom they are builded together for an habitation of 
God through the Spirit. (Kph. ii : 2 1 , 22.) 

This binds them to the observance of the same ordinances 
and to be governed by the supreme law of love to God and 
to each other. This intimate relationship and sweet fellow- 
ship of the Spirit is expressed by the familiar phrase, ' 'sister 
churches. ' ' From these arise mutual duties and sympathies 
so beautifully described by Paul in the suffering, care, honor, 
and rejoicing, one member with another. (I Cor. xii 125, 
26.) This is true of churches as well as individuals. They 
are enjoined to walk by the same rule and mind the same 
thing. (Phil. iii:i6.) Having the same rule of discipline, 
they are mutually bound to respect the acts of each other so 
far as they accord with that rule. In case of dispute as to 
just application of that rule in any given instance, all are 
equally interested in the settlement of it. Hence sister 
churches are required to extend help to an afflicted sister 
church, and the suffering church is likewise bound to seek 
and to accept the counsel of other churches in association 
with it. 

Whether the trouble be doctrinal or disciplinary, the re- 
fusal of such help when solicited, or the rejection of it when 
proffered, is a direct violation of good faith. It is a prac- 



PRACTICAL UNITY. 



169 



tical denial of sisterly relationship, a breaking of the bond 
of union, a repudiation of mutual obligations, and so an end 
of ecclesiastical unity. This is schism, or practical heresy, 
which is severely condemned in the word of God. (Rom. 
xvi:i7, 18; I Cor. i:io.) 

Unity and independency are a contradiction in terms 
when by independency is meant the full competency of every 
distinct church to manage, without appeal, its own affairs. 
When its affairs are so managed as to affect injuriously the 
interests of other churches, they cease to be its own affairs, 
and come properly under the supervision of those affected 
thereby. The doctrine, discipline, and the recognition of the 
public ministry are matters of general, and not mere local, 
interest. 

No church has a right to shield heresy, nor to cover 
scandal from neglect or abuse of discipline, by a cloak of in- 
dependency. Sister churches have a clear right to self-pro- 
tection from such injury to themselves by an inquiry into 
the condition of an offending church; and this right will be 
exercised in some way. The only question here is whether 
this inquiry shall be made in a regular, orderly way, that 
leads to peace and harmony, or shall it be made in an irreg- 
ular, informal way, that leaver the dispute unsettled, and so 
perpetuates disunity and extends its baneful influence to 
other churches. 

No local church has a right, except under extraordinary 
circumstances, to send forth or to depose a preacher of the 
Gospel, for all churches in affiliation are honored or com- 
promised by the character and services of its public repre- 
sentatives. In all such matters of general importance 
churches are mutually dependent upon, and responsible to, 
each other. They are alike under law to Christ and equally 
concerned in the maintenance of sound doctrine, a pure 
ministry, and righteous and wise administration of church 
affairs. 

Paul rebukes the factious spirit of extreme independency 
in the detailed application of his apt simile in I Corinthians 
xii 115-24. 

So in everything that concerns the whole body, no local 



170 



CHURCH POLITY. 



congregation can say to other churches, ' 1 I have no need of 
thee." The judicial eye cannot say to the executive hand, 
1 ' I have no need of thee. ' ' Even the infallible head does 
not say to the uncomely feet, "I have no need of thee." 
The uncomely parts have more abundant comeliness because 
of their relation to those of greater honor and influence. 

How contrary to this forceful illustration of mutual help- 
fulness and dependence is the practice of some weak, disor- 
derly or erring churches that put on airs of independence 
and spurn the friendly offices of well-regulated, thrifty 
churches, who would kindly bestow upon them more strength 
and usefulness ! 

" But God has tempered the body together; having given 
more abundant honor to that part which lacked, there should 
be no schism in the body, but that members should have the 
same care one for another. ' ' 

He who pushes his notions of congregational independ- 
ency to the point of carving the body of Christ into number- 
less antagonistic democracies, sacrifices the truth of God for 
a phantasm of church polity. On this theory the "Corona- 
tion ' ' hymn should be sung 

Let every kindred, every tribe, 
On this terrestrial ball, 
To whim all majesty ascribe, 
And crown whim Lord of all ! 

But this unwarranted extreme is a hideous deformity. 
It is the last ditch of a self-willed officiary or an apostate 
people. 

" He that doeth truth cometh to the light, that his deeds 
may be made manifest that they are wrought in God." 
(Johniii:2i) 

The law of love requires every one to please not himself 
but his neighbor, for his good to edification, that all "may 
with one mind and one mouth glorify God, even the Father 
of our Lord Jesus Christ. ' ' (Rom. xv:2-6.) Love does not 
put on airs of independence, but condescends, yields, at- 
tracts, edifies and associates individuals and churches. 

Practical unity is the co-operation of the whole body of 
Christ in the edification of itself and in the evangelization 



PRACTICAL UNITY. 



171 



of the world. Without this, doctrinal and emotional unity 
will be void of any worthy result. A true basis of unity is 
fundamental, but it is not the superstructure. This is a fitly 
joining together of all parts of the whole body, and compact- 
ing them by that which every joint supplies, so there may be 
effectual working in the measure of every part, making in- 
crease of the body unto the edifying of itself in love. (Eph. 
iv:i6.) "The whole body" includes all its parts, — the 
members of separate congregations; and "the measure of 
every part ' ' includes the ability of each local church as well 
as of individuals. 

It is a cramped and vicious interpretation that fits the 
phrase ' * the whole body ' ' to each distinct company of be- 
lievers, and limits every part to individual members. But 
even this forced and unjustifiable use of this suggestive 
passage leads to the same conclusion. 

Christian obligation is placed upon all alike, and duty en- 
joined on one company of believers rests upon all companies 
of Christ's followers with equal weight. Otherwise, all 
Christian obligation ceased with the primitive age. The 
ground principle of the sufficiency of the New Testament as 
a rule of faith and discipline assumes that the instruction of 
the apostles to each particular church of their age binds all 
modern churches under like circumstances to do the same 
things. 

Paul was not laying down a precept in this passage but 
he declared a fact with regard to all who are under Christ, 
the Head of the body. " From him, the whole body is fitly 
joined together. " There is a joining together, not a put- 
ting asunder, of the several parts, whether individuals or 
churches, whether in one worshiping assembly, or distrib- 
uted into many. There are ligaments at each joining of 
parts that facilitate effectual working together in the measure 
of the usefulness of each. This is co-operation, local and 
general, for self-edification and the world's evangelization. 
There is and can be no effectual working for these evangeli- 
cal purposes without such co-operation. Dislocation of 
joints or rheumatic inflammation produces pain and useless- 
ness. These must be reduced or removed by heroic treat- 



172 



CHURCH POLITY. 



ment or tender nursing, with kindness and sometimes long- 
suffering. In co-operative unity of all churches of Christ, 
there is strength sufficient to overcome the world and to 
overthrow all forms of unbelief and irrelig'ion. 

The supreme necessity for rational and scriptural unity 
among Christians is more and more apparent to thoughtful 
minds. It is demanded by the common responsibility for the 
distribution of the Bible at home and abroad; for the send- 
ing of laborers into the great mission fields in this and other 
lands; for the elevation and purity of the Christian ministry; 
for the protection of the churches from the flood of imposture 
and fraud that is pouring in upon unsuspecting people from 
irresponsible, plausible and deceitful men; for the concentra- 
tion of the energies of the millions of Israel in Christian 
effort; and for such combination of evangelical forces as is 
ample to meet and turn back the mightiest organized foe of 
primitive Christianity that has ever appeared in human his- 
tory, — that wily and ever- active enemy of modern civiliza- 
tion called Roman Catholicism. 

This politico-religious ecclesiasticism has exhibited the 
marvelous power of unity in a thorough organization of its 
forces amidst the almost endless variations in doctrine that 
have characterized papacy. It is the greatest mystery of 
iniquity that has ever worked with all the deceivableness 
of unrighteousness to enslave the human mind and consci- 
ence, and to block the wheels of progress adown the centuries. 
It is conspiring to-day to overturn American institutions, 
which are the fruit of Christian enlightenment and the 
triumph of Protestant principles. 

If Protestant dene ruinations are not drawn together by 
the internal attraction toward a common center of spiritual 
unity in Christ, they will yet be pressed into closer contact 
and more friendly alliance by the external force of a com- 
mon danger and the united energies of a persistent and sa- 
gacious enemy. A return to the cardinal principles of the 
reformation of the sixteenth centu^ in theory and in prac- 
tice will restore the primitive unity of the church. With 
such a doctrinal and spiritual harmony, and the restoration 
of the primitive polity in all its elements and adaptability, 



PRACTICAL UNITY. 



173 



the Protestant forces would be absolutely invincible against 
all opposition, whether from irreligion or false and perverted 
religion. 

Surely, the exaltation of Jesus Christ and His law above 
all human leaders and legislation will give to Christendom 
co-operation instead of competition in Christian work! This 
will be practical unity, which is first in the order of Christ's 
commission. ''Go ye, therefore, and make disciples of all 
nations ' ' is the supreme imperative of highest authority in 
heaven and on earth. The momentum accumulated by 
sincere and earnest obedience to this primary duty of the 
church by all Christ's followers will bring believing souls 
into such loving sympathy and intimate fellowship that doc- 
trinal differences will be easily adjusted, and prejudice will 
vanish like vapor before the splendor of the rising sun. 

There will still remain the practical solution of questions 
arising out of differing church polities. The statement of 
the solution is easy and simple. The combination of the 
clearly scriptural features of all forms of church government 
in one simple, comprehensive, scriptural church polity, and 
the laying aside of all that is extra-biblical in each, will meet 
every fair demand in all bodies and present a united church 
for aggressive work. 

The great triumphs over the powers of this world which 
the church is yet to win will not be won by a rationalistic or 
a divided church. Rationalism and sectarianism are both 
sources of weakness. One dissipates the divine power of the 
Gospel, while the other divides and obscures it. 

Bvangelicism and catholicity are elements of strength. 
The one unites the members of the entire body with Christ 
— the source of spiritual power — and the other conserves this 
vital force by keeping the unity of the spirit in the bond of 
peace. The omission of either feature is a fatal defect. The 
absence of sectarianism without the vitalizing energy of 
evangelical faith is neither fitness nor adequacy for the 
mighty tasks that God has laid on His church. Evangelical 
faith, if hampered, divided and obscured by sectarianism, is 
unequal to the world's evangelization, as the best minds of 
Christendom now see. 



174 



CHURCH POLITY. 



All effective church government is substantially the same 
under all forms. There are certain things that are essential 
to the harmony, order and efficiency of any society, whether 
religious or secular. 

These essentials must be secured in some way, and God's 
way is the simplest and best. The familiar maxim, " In es- 
sentials, unity; in non-essentials, liberty; in all things, char- 
ity," applies here as forcefully as in other elements of the 
union problem. 

Polity is not a matter of life and death to the individual; 
but the want of correct polity has been death to many 
churches that, with its fostering care, might have been 
nursed into life and vigorous health. 

Jesus prayed that the members of His body might be one, 
as He and His father were one. 

The word "one," as applied to pluralities of persons, 
has but three legitimate and virtuous applications in the 
scriptures. The Father and the Son, Jesus Christ, are one. 
All who believe on Him through the word of His apostles 
are one. The husband and wife are one. Spiritually, this 
oneness consists in sameness in knowledge, as between Fa- 
ther and Son, and as between human beings in sameness in 
faith, and in affection and will. Believers must be one in 
faith in Christ, in supreme love for Him, and in obedience to 
Him. 

Practically, this oneness consists in action. It is identity 
of aim, of interest and of honor. These mutualities manifest 
themselves in co-operation for all common aims and objects; 
for a mutual care for each other; and in united effort to pro- 
mote the common welfare and reciprocal interests. 

Practical unity includes, at least, three things: (i.) A 
properly recognized public ministry 7 . Evangelists and pas- 
tors, qualified by character and culture, should be duly ap- 
proved by ordination b} T official representatives of the 
churches. This recognition and certification are necessary 
tc give public servants general acceptance, and to guard 
churches against imposition from unworthy men. It also 
prevents dissensions that are sure to spring up over persons 



PRACTICAL UNITY. 



175 



of doubtful reputation. The church should have knowledge 
of its approved ministers of the word. 

(2.) The right of appeal exercised in some simple mode 
of procedure that will secure a prompt determination of dis- 
putes that arise in or between congregations by the concen- 
trated wisdom of the general body. This right is inherent 
in the unity of the body. 

When this heavenly union is disturbed by neglect of dis- 
cipline, maladministration, or by departure from the faith, it 
cannot be restored without an investigation, adjudication 
and reconciliation. This must be done, or the dissatisfaction 
must wear out or wear the church out. The latter is the 
usual result. An appeal is the orderly proceeding in bringing 
a grievance before a representative council that has not been 
adjudicated satisfactorily by a congregation or its officiary. 
Personal rights and the unity of the church cannot be main- 
tained without this right. It is the safeguard against ec- 
clesiastical tyranny, and is demanded by simplest principles 
of justice. It is the divine channel through which the life 
and recuperative energies of the whole body flow to an im- 
paired member to restore it to healthful action and useful- 
ness. 

(3.) The association of sister churches within a city or 
district of practicable limits for mutual helpfulness, and the 
concentration of their efforts in extending the kingdom of 
Christ. The ultimate aim and motive of unity is that the 
world may believe on the Son of God. This is the grand 
mission of the church, and failure at this point is to frustrate 
the eternal purpose of God in founding His kingdom among 
men. 

There is no heresy more deadly, and no disloyalty more 
treasonable, than that which, for any cause or pretense what- 
ever, breaks up the unity of the body, exorcises the spirit 
of sweet communion of saints and holy fellowship with Christ 
in the redemption of the race, and paralyzes the mighty 
arm of Gospel power which God makes bare to save men 
through a united church. 

The time has fully come when the spirit of love, loyalty 
and lowliness should so fill all the house where the re- 



176 



CHURCH POLITY. 



deemed hosts of our God are sitting in heavenly places, that 
they will all speak the same thing as the Spirit gives them 
utterance, that there be no divisions among them, but that 
they be perfectly joined together in the same mind and in 
the same j udgment, as becomes saints. 

All doctrine, all ordinances, all methods, and all polities 
are valuable only as they contribute to this blessed consum- 
mation and so hasten the glorious day when all the regi- 
ments of the blood-stained Captain of our salvation shall 
march on together in solid column to the conquest of the 
world, "as clear as the sun, as fair as the moon, and as 
terrible as an army with banners. ' ' Then great voices in 
heaven will be heard saying, 4 ' The kingdoms of this world 
are become the kingdoms of our L,ord, and of his Christ; and 
he shall reign for ever and ever." (Rev. xi:i5.) 



APPENDIX. 



APPENDIX. 



There are some practical questions relating to the subject 
of church discipline which require some attention, although 
they do not come strictly within the discussion of the princi- 
ples involved. These matters will, therefore, be briefly con- 
sidered in this appendix. 

I. MODE) OF PROCEDURE IN EXCLUDING DISORDERLY 
MEMBERS. 

After repeated efforts without avail have been made to 
reclaim the disorderly person, and it is decided by the elders 
to recommend his exclusion from the church, the following 
order of procedure should be observed: 

(i.) The elder of the church who presides at its meet- 
ings (usually the minister located with the church) reports 
to the congregation the recommendation of the elders, with 
the offense committed. 

(2. ) He then asks if any member knows any reason why 
this recommendation should not be approved by the church, 
requesting that objections be made to the elders privately, 
and giving time (one or two weeks) for such objections to be 
presented. If any one offers reasons against such action, the 
elders should patiently hear and consider the objections; if 
they are found sufficient, the elders will report accordingly; 
but if the objections are insufficient, they will so report, and 
the objections will be overruled. If any one thinks that 
further effort should be made to reclaim the erring one, give 
that person or any one else an opportunity to make such 
further effort and to report the result to the elders. 

(3.) When all efforts fail, and the time designated has 
expired with no reasonable objections being offered, announce 
to the congregation that the recommendation of the elders 
has been approved by the church. 



i8o 



CHURCH POLITY. 



(4.) The presiding officer should then ask the congrega- 
tion to arise and remain standing while the act of withdrawal 
is performed. 

(5.) I^et the presiding officer then pronounce distinctly 
and solemnly something like the following words: 

" In the name of our Lord Jesus Christ, the Church of 
Christ in (naming the place) does hereby withdraw fellow- 
ship from (naming the person) for (naming the offense. )" 

(6.) While all are standing, pray that God's blessing 
may rest upon the action of the church, that the members 
may be quickened thereby to greater zeal, piety and faithful- 
ness, and that the excluded one may be yet restored to fel- 
lowship with the church and with Christ. 

The above procedure, if properly and lovingly carried out, 
will render the act of exclusion very solemn and impressive, 
and make it effective for good to the church. 

II. CHURCH LETTERS. 

Much mischief and confusion arise from the carelessness 
exercised with reference to church letters. Sometimes such 
letters are given in good faith, and the persons receiving 
them fail to unite with another church when they have an 
opportunity to do so. Persons holding church letters have 
lived for years in towns where there was a church not only 
without uniting with the church, but actually refusing to unite 
when asked to do so. This is wrong, and something should 
be done to correct this evil. Again, persons sometimes ask 
for letters from a church without intending to move out of 
the locality where the church is situated. This indicates a 
wrong somewhere. Moreover, letters are asked sometimes 
by persons who are not in good standing, and churches 
sometimes grant such letters of commendation to get rid of 
them. This is a great wrong, and it is to be hoped that it 
is very rarely perpetrated. 

An essential requisite of a church letter is that it shall 
certify to the truth. Church officers ought to have too high a 
sense of honor and be too conscientious to append their sig- 
natures to an untruth. If the person asking for a letter is in 
good standing, certify to the fact; but if not, either require 



APPENDIX. 



181 



him to make his standing good, or refuse to give him a let- 
ter of commendation. If desired, a letter stating strictly the 
facts in the case might be given to the member, or sent to the 
officers of the church that he wishes to join. Concerning 
church letters the following suggestions are offered: 

( i . ) Give letters of commendation only to those who are 
worthy of them. 

(2. ) Give, if at all, to those not in good standing a letter 
stating the facts, and commend them to the sympathy, love 
and watch-care of the church. 

(3. ) If a letter is asked for to some particular congrega- 
tion, address the letter to that church, and say at the close 
of it, " When notice is received from you that he (or she) has 
taken membership with you, his (or her) connection with 
this church will cease." 

(4. ) If the letter asked for is not to any particular con- 
gregation, give a general letter of commendation, and at its 
close say, * 4 This certificate is valid only for one year from 
its date, except where there has been no opportunity of pre- 
senting it." 

(5.) If a letter is asked for by a member who has been 
gone for some time, give a letter stating the standing of such 
member at the time he went away. 

If the above suggestions are carefully and faithfully fol- 
lowed, some, at least, of the evils incident to granting church 
letters will be avoided. 

III. REVISION OF CHURCH RECORDS. 

As often as once in eight or ten 3^ears a church register 
should be revised, a new list of names made out and written 
in the record. In the course of years there will be found 
among the names a large number of names of persons who 
are no longer members of the church. Some of the persons 
have died; some of them have been dismissed by letter; oth- 
ers have been excluded. Now, when there are many such 
names among those who are still members of the church, it 
renders it difficult to determine the membership of the church. 
It becomes necessary, then, to make out a new list of names 
in order to ascertain the actual membership. In doing this, 



182 



CHURCH POLITY. 



some difficulties arise. Some have moved away without 
taking letters; of these, some, perhaps, were unworthy of 
fellowship when they left, but had not been excluded. Oth- 
ers have been gone for years, and no one knows where they 
are, or what is their standing as Christians; and the question 
arises, What shall be done in such cases ? 

The following rules have been used in some cases in re- 
vising church records. It is not claimed that they are per- 
fect, but they are given as an example of an attempt to solve, 
at least partially, the perplexing problem which some church 
records present: 

(i.) L,et church members who have moved away and 
are in good standing be requested to take letters and unite 
with the Church of Christ where they now live in all cases 
where there is such a church. 

(2.) In the cases of non-resident members who were 
unworthy of fellowship when they left, let a statement of this 
fact be entered on the church record opposite their respec- 
tive names and their names be dropped from the list of mem- 
bers. 

(3.) I^et there be dropped from the list of members the 
names of all other non-resident members who have been ab- 
sent more than three years, unless their post-office address 
and Christian standing are known to the church. 

(4. ) Let the church withdraw fellowship from resident 
members who walk disorderly and cannot be reclaimed. 

An eliminating process, such as the above rules indicate, 
is positively needed to bring many church records to anything 
like a true statement of the membership of the church. It is 
simply amazing how conspicuously inexact some records 
are, and how imperfectly they have been kept. 

Non-resident members ought to communicate with the 
elders at least once a year, and keep them informed as to 
their whereabouts and their desires and purposes with refer- 
ence to the Christian life. This will enable the officers of 
the church to form a tolerably correct judgment as to their 
Christian standing. 

In conclusion, greater care should be exercised in keeping 



APPENDIX. 183 

church records, so that they may more accurately represent 
the actual condition of the church. 



FORMS. 

(a) notice of trial. 

Public Offenses. 

Notice is hereby given of a charge of (here name the 

same) against A. B., a member of the church at 

In behalf of the said church. 

C. D. 

(Place and date.) 

Personal Trespass. 

Notice is hereby given of a charge of against 

A. B. , as member of the Church 

at by 

C. D., Complainant. 

(Place and date.) 

A bill of specifications filed with the clerk is sufficient 
notice. Generally it is better to withhold it until the elders 
have an opportunity for private adjustment. 

The bill of specifications should be brief as possible with- 
out obscurity in statement. It should give time, place and 
circumstances of the alleged instances. There can be no 
prescribed form. But the specifications should be approved 
by the court as clear and definite before the accused is called 
upon to reply to them. 

(b) letter missive. 

The letter convoking a council of sister churches for a 
final hearing is called the " Letter Missive." It should 
briefly state the antecedent facts in the case, name the 
churches to be represented in the council, and define the 
purpose of the call. The hearing should be strictly confined 
within the limit of the purpose thus defined, as any act of 
the council outside of that specified object would be extra- 
judicial and without authority. 



CHURCH POLITY. 



The following were used substantially as here given. 
The first is a case of appeal in which the elders of a church 
refused an appeal. 

Letter Missive. 

189.. 

To the Churches of Christ at 

and 

Dear Brethren: 

It becomes our duty to bring to your 
attention an important matter which concerns all the churches. 

On Lord's Day, , Mr } 

who was for years an active and worthy member of the 
church at , was disfellowshipped by the offi- 
cial board of said church, as, it is alleged, without a hearing, 
and without even charges of violation of Christian law. 
. . (Number) . . members of the church at pro- 
test against this action as unjust, unscriptural and as an abuse 
of authority. A respectful request for an impartial investi- 
gation of the case has been declined by the official board. 

The exceptions taken to this action embrace the follow- 
ing vital points, viz. : 

First. The proper administration of church discipline. 

Second. The personal rights of the membership. 

Third. The doctrinal position of the church at , 

under the teaching of 

After a careful consideration of the questions involved in 
all their bearings, it is our clear conviction that the case is 
of such character as to demand a prompt and a thorough in- 
vestigation by a representative council of the churches. Ac- 
cordingly, we have courteously requested the board of offi- 
cers of the church at to unite with us in call- 
ing such council or committee. They have refused to do so. 
This makes our duty the more imperative, and leaves upon 
them the responsibility of their refusal. 

Therefore, a council of Christian Churches (here name 

churches) , is hereby called to 

meet at. , in , on 

, at m. , to investigate the 



APPENDIX. 



185 



whole case between and the official 

board of the church at , and to render de- 
cision according to the law of the Lord and the testimony 
which will be presented. 

You are earnestly invited to participate in the delibera- 
tions of said council by your representative, either your pas- 
tor or some other brother, in whose judgment you have en- 
tire confidence. 

Yours in the bond of Christian fellowship. 

Elders of the church at 



, 189. . 

The Christian Church at , to 

the Christian Church at 

Greeting; 

Dear Brethren: (Here give a brief history of the 

trouble.) 

It becomes our duty to make a final disposition of the case. 
In view of its importance and the general interest of the ques- 
tions involved, we do hereby convoke a council of the Chris- 
tian Churches at , and 

to meet by their representatives on at 

, to consider and render decision 

upon the following points: (here specify the questions at 

issue. ) 

Done by order of the church (or elders.) 

Clerk. 




A General Form. 

189. • 

The Christian Church at to 

the Christian Church at 

Greeting: 

You are cordially requested to sit in a council of churches, 
consisting of representatives from the sister churches at 

(name six churches, or not less than three) 

that is called to meet at , on 



i86 



CHURCH POLITY. 



at o'clock . . . . , for the purpose of final hear- 
ing and decision of questions at issue between (Name 

of parties) 

These questions are : 

(i.) (Specify points in dispute. ) 

(2.) 

(3-) ; 

In behalf of the (church, complainants, or defendants, as the 
case may be.) 



Evangelist, Clerk or Counsel. 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: August 2005 

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